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LIBRARY

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UNIVERSITY OF CALIFORNIA.

GIFT OF

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Accession Nc

Class No.

DEC

15 1899

THE

Imitation of

y-' I

Imitation of CImst

FOUR BOOKS.

BY W. BENHAM, B.D.

Rector of St. Edmund, King and Martyr
Lombard Street.

"Ollitb fifteen Etchings

L. FLAMENG AND CH. WALTNER,

FROM DESIGNS BY I. P. LAURENS AND HENRI LEVY

ILonDon :

JOHN C. N I M M O,
4, KING WILLIAM STREET, STRAND. W.C.

1886.

LIST OF ETCHINGS.

FRONTISPIECE.

THE AUTHOR OF THE "IMITATION" IN ECSTASY.

RESISTING TEMPTATION

HlLDEBRAND REPROACHES BRUNO FOR HAVING ACCEPTED THE
TIARA FROM THE HANDS OF THE EMPEROR ....

SAINT JEROME IN THE DESERT

FRANCIS BORGIA BEFORE THE COFFIN OF ISABELLA OF
PORTUGAL •

HLODOALD AND SAINT SEVERINUS

MARIAMNE, THE WIFE OF HEROD THE GREAT, APPEARS TO
HER HUSBAND AND MURDERER

PAGE

RENOUNCING THE WORLD ........

CHRIST THE CONSOLER .........

SAINT THOMAS AQUINAS RESISTS TEMPTATION ,
POPE CELESTINE THE FIFTH ABDICATES

SAINT LEWIS, BISHOP OF TOULOUSE, WAITING ON THE POOR AT
HIS TABLE

GREGORY OF TOURS REPRIMANDING KING CHILPERIC .
THE EUCHARIST

65
84

97
100

132
168

196

316

CONTENTS.

BOOK I.
Admonitions Profitable for the Spiritual Life.

CHAP. PAGE

I. Of the imitation of Christ, and of contempt of the world and all

its vanities 3

II. Of thinking humbly of oneself 6

III. Of the knowledge of truth 9

IV. Of prudence in action 13

V. Of the reading of Holy Scripture 15

VI. Of inordinate affections 16

VII. Of fleeing from vain hope and pride 18

VIII. Of the danger of too much familiarity 20

IX. Of obedience and subjection . . . •. . 21

X. Of the danger of superfluity of words 23

XI. Of seeking peace of mind, and of spiritual progress 25

XII. Of the uses of adversity 28

XIII. Of resisting temptation .... 29

XIV. On avoiding rash judgment 34

XV. Of works of charity 36

XVI. Of bearing with the faults of others 38

XVII. Of a religious life 40

XVIII. Of the example of the holy fathers 42

XIX. Of the exercises of a religious man 46

XX. Of the love of solitude and silence 50

XXI. Of compunction of heart 56

XXII. On the contemplation of human misery 59

XXIII. Of meditation upon death 64

XXIV. Of the judgment and punishment of the wicked 69

XXV. Of the zealous amendment of our whole life 74

BOOK II.
Admonitions Concerning the Inner Life.

I. Of the inward life 83

II. Of lowly submission 89

III. Of the good, peaceable man 91

ii CONTENTS.

CHAP. PAGB

IV. Of a pure mind and simple intention . . 93

V. Of self-esteem 95

VI. Of the joy of a good conscience . 97

VII. Of loving Jesus above all things 100

VIII. Of the intimate love of Jesus 102

IX. Of the lack of all comfort . 105

X. Of gratitude for the grace of God ... . . . 1 1 1

XI. Of the fewness of those who love the cross of Jesus 115

XII. Of the royal way of the holy cross . . •. 118

BOOK III.
On Inward Consolation.

I. Of the inward voice of Christ to the faithful soul 131

II. What the truth saith inwardly without noise of words 133

III. How all the words of God are to be heard with humility, and how

many consider them not 136

IV. How we must walk in truth and humility before God 140

V. Of the wonderful power of the Divine Love 143

VI. Of the proving of the true lover 148

VII. Of hiding our grace under the guard of humility 152

VIII. Of a low estimation of self in the sight of God 156

IX. That all things are to be referred to God, as the final end 158

X. That it is sweet to despise the world and to serve God 160

XI. That the desires of the heart are to be examined and governed. . 164
XII. Of the inward growth of patience, and of the struggle against evil

desires 166

XIII. Of the obedience of one in lowly subjection after the example of

Jesus Christ 169

XIV. Of meditation upon the hidden judgments of God, that we may not

be lifted up because of our well-doing 171

XV. How we must stand and speak, in everything that we desire . . . 174

XVI. That true solace is to be sought in God alone 177

XVII. That all care is to be cast upon God 179

XVIII. That temporal miseries are to be borne patiently after the example

of Christ 181

XIX. Of bearing injuries, and who shall be approved as truly patient . 183

XX. Of confession of our infirmity and of the miseries of this life 186

XXI. That we must rest in God above all goods and gifts . .189

XXII. Of the recollection of God's manifold benefits .... 194

XXIII. Of four things which bring great peace 198

CONTENTS. ix

CHAP. PACK

XXIV. Of avoiding of curious inquiry into the life of another . ... 201

XXV. Wherein firm peace of heart and true profit consist 203

XXVI. Of the exaltation of a free spirit, which humble prayer more deserv-

eth than doth frequent reading 206

XXVII. That personal love greatly hindereth from the highest good ... 208

XXVIII. Against the tongues of detractors 211

XXIX. How when tribulation cometh we must call upon and bless God . 212

XXX. Of seeking Divine help and the confidence of obtaining grace . . 214

XXXI. Of the neglect of every creature, that the Creator may be found . 218

XXXII. Of self-denial, and the casting away all selfishness 222

XXXIII. Of instability of the heart, and of directing the aim towards

God 224

XXXIV. That to him who loveth, God is sweet above all things and in all

things .... ... 226

XXXV. That there is no security against Temptation in this life .... 229

XXXVI. Against vain judgments of men 231

XXXVII. Of pure and entire resignation of self for the obtaining liberty of

heart 234

XXXVIII. Of a good government in external things, and of having recourse to

God in dangers 236

XXXIX. That man must not be immersed in business 238

XL. That man hath no good in himself, and nothing whereof to glory . 240

XLI. Of contempt of all temporal honour 243

XLII. That our peace is not to be placed in men 244

XLI 1 1. Against vain and worldly knowledge 246

XLIV. Of not troubling ourselves about outward things 249

XLV. That we must not believe everyone, and that we are prone to fall in

our words 250

XLVI. Of having confidence in God when evil words are cast at us . . . 254

XLVII. That all troubles are to be endured for the sake of eternal life . . 258

XLVI II. Of the day of eternity and of the straitnesses of this life .... 261
XLIX. Of the desire after eternal life, and how great blessings are

promised to those who strive 266

L. How a desolate man ought to commit himself into the hands of

God 272

LI. That we must give ourselves to humble works when we are unequal

to those that are lofty 277

LI I. That a man ought not to reckon himself worthy of consolation but

more worthy of chastisement 279

L1II. That the grace of God doth not join itself to those who mind

earthly things 282

LIV. Of the diverse motions of nature and grace 285

LV. Of the corruption of nature and the efficacy of Divine grace . . . 291

x CONTENTS.

CHAP PAGE

LVI. That we ought to deny ourselves and to imitate Christ by means of

the Cross 295

LVII. That a man must not be too much cast down, when he falleth into

some faults 299

LVIII. Of deeper matters, and God's hidden judgments, which are not to be

inquired into 302

L1X. That all hope and trust is to be fixed in God alone ....... 309

BOOK IV.
Of the Sacrament of the Altar.

A Devout Exhortation to the Holy Communion 315

I. With how great reverence Christ must be received 316

II. That the great goodness and charity of God is shown to men in the

Sacrament 325

III. That it is profitable to communicate often 329

IV. That many good gifts are bestowed upon those who communicate

devoutly 333

V. Of the dignity of this Sacrament, and of the office of the priest. . . 338

VI. An inquiry concerning preparation for Communion . ... .341

VII. Of the examination of conscience, and purpose of amendment. . . 342

VIII. Of the oblation of Christ upon the cross, and of resignation of self . 345

IX. That we ought to offer ourselves and all that is ours to God, and to

pray for all 347

X. That Holy Communion is not lightly to be omitted 351

XI. That the Body and Blood of Christ and the Holy Scriptures are most

necessary to a faithful soul 356

XII. That he who is about to communicate with Christ ought to prepare

himself with great diligence 362

XIII. That the devout soul ought with the whole heart to yearn after union

with Christ in the Sacrament 365

XIV. Of the fervent desire of certain devout persons to receive the Body and

Blood of Christ 368

XV. That the grace of devotion is acquired by humility and self-denial . 371
XVI. That we ought to lay open our necessities to Christ and to require His

grace 374

XVII. Of fervent love and vehement desire of receiving Christ 376

XVIII. That a man should not be a curious searcher of the Sacrament, but a

humble imitator of Christ, submitting his sense to holy faith ... 380

PREFACE.

THE authorship of the following treatise is commonly attri-
buted to Thomas Kempis. There seems no doubt that this
must be a mistake, but it will not be out of place to begin
with some account of him.

Thomas Hemercker was born at Kempen, near Koln, about
the year 1380. His father was a labouring man, and his
mother the village schoolmistress. At twelve years old he
was sent to a religious Community at Deventer called " The
Brothers of Common Life," and there studied grammar and
plain chant. In 1399 he entered as a novice among the canons
regular of Mount S. Agnes, near Zwoll, where his brother was
prior. In 1406 he made his profession, as appears from the
following entry in the chronicle of the monastery : — " MCCCCVI.
in die Sacramenti investiti sunt duo fratres, Thomas Hemercker
de Kempis civitate, dicecesis Coloniensis, germanus fratris
Johannis Kempen, primi prioris quorum pater Johannes, mater
Gertrudis vocabatur." The special work to which he applied
himself was transcription of MSS. He copied the Bible, the
Missal, the works of S. Bernard. He was employed fifteen
years in transcribing a Bible in four vols., folio, which Rosweide
saw in the library of the canons regular of Koln, with the follow-
ing note which Kempis had appended : — " Finitus et completus
Anno Domini MCCCCXXXix. per manus fratris Thomas Kempis."
He then began copying some pious and ascetic treatises, among

b 2

xii PREFACE.

them the Imitatio Christi. To this he appended the same
note as that at the end of the Bible, and thence arose the
erroneous notion that he was its author, a notion which would
be spread far and wide by the first printed editions. He died
in 1471.

The work has also been attributed to John Gerson the famous
Chancellor of the University of Paris, who took so praiseworthy
a part at the period of the civil wars of Burgundy and Orleans,
and whose influence was so mighty at the Councils of Pisa and
Constance. In consequence of the persecution which he suf-
fered from the party of Burgundy he retired to Bavaria, and
there wrote his De Consolatione Theologies, in imitation of
Boethius. He died in 1429, at the age of sixty-six. The
Imitatio has been attributed to him in consequence of some
old copies bearing the name of John Gersen as the author.
The first of these, printed at Koln in 1488, is headed thus :—
" Incipit liber primus Johannis Gersen de Imitatione Christi
de contemptu omnium vanitatum mundi." A list of twenty-
four such copies lies before me.1 And it has been hastily
concluded that the "Gersen" here spoken of must be the
Chancellor. Dean Milman rejects the opinion that he was
the author on internal grounds (Lat. Chr. vi. 304, n.) But
external evidence is equally conclusive against him.

In a family diary kept by the Count Gustavus de Advocatis
of Biella in the years 1345 — 1349, occurs the following passage
(which is copied literally), under February 1349 : — " 15° Die
Dominica mensis Februarji post divisionem factam cum fratre
meo Vincentio qui Ceridonji 2 abitat in signum fraterni amoris

1 See Essays on University Education ; by a Monk of S. Augustine's, Ramsgate
[Rev. p. A. Hamilton). Washbourne, 1873.

3 Ceridon, or Cerione, a village which since the fourteenth century belonged to
the De Advocatis family.

PREFACE. xiii

quod hoc temporalibus tantum impulsus negotis feci dono ill
preciosum Codicem de Imitatione Christi, quod hoc ab agnatis
meis longa manu teneo nam nonnulli antenates mei hujus jam
recordarunt."

Here we have it stated that a copy of the Imitatio Christi has
been for successive generations before 1349 in the possession
of the family De Advocatis. If this work be identical with that
before us, there is an end at once both of the Kempis and
the Chancellor Gerson authorship. And we shall now show
that there is a strong case in favour of the identity.

The family De Advocatis (Ital. Avogadro) owed their family
name to having held the office of " Defenders of the Church "
from the seventh century. Many members of it became illus-
trious in theology and science, and several became Bishops of
Vercelli, the family being patrons of the church there.

In 1830, the Chevalier de Gregory, who had previously writ-
ten a " Mdmoire sur le veritable Auteur de 1'Imitation," made
a remarkable confirmatory discovery. M. Techener, a bookseller
in Paris, knowing his interest in the subject, showed him a MS.
of the Imitatio of the thirteenth or fourteenth century which he
had bought of an Italian. On the inside of the wooden binding
M. de Gregory found the following autograph signatures : —

1550. 3 Maii. Ad usum Dom-Hieronymi de Advocatis, civis

Yporediae [Ivrea].
Ad usum quoque Paracliti.1
Ad usum Hieronymi, Federici Advocatis Ceridoni, scripsi,

1568 4 die Maii.
Ad usum Hieronymi Advocatis.

* " Spirito " was not an unusual name in the Avogadro family.

xiv PREFACE.

This MS. was carefully examined by experts and its age
attested, and the individuals mentioned were all traced and
identified as members of the Avogadro family who had lived
in or near Vercelli.

We may now, I cannot but think, take it as proved that this
book was in existence in the thirteenth century. We have also
the evidence above referred to that it was the work of John
Gersen. Who was he ? The edition of De Sessa, printed at
Venice in 1501, has its heading like that of Koln, quoted above.
But in S. Catherine's Abbey at Genoa, the Benedictine Cajetan
(1560 — 1650) found a copy with this MS. note appended : —
" Hunc librum non compilavit Johannes Gersen, sed D.
Johannes abbas Vercellensis, ut habetur usque hodie propria
manu scriptus in eadem abbatia." Here it seems to be im-
plied that the author was not the Chancellor Gerson, but an
" Abbot John," whose surname is not given. But this Abbot
John was also surnamed Gersen, as appears from the Codex
Aronensis, a MS. of the fourteenth century, discovered by the
Jesuit Father Rosignoli three hundred years ago at Arona.
It begins thus :— " Incipiunt capitula primi libri Abbatis Joannis
Gersen de Imitatione Christi et contemptu omnium vanitatum
mundi," and ends thus : — " Explicit liber quartus et ultimus
Abbatis Joannis Gersen de Sacramento Altaris." Three other
MSS. of the same century, and many of the fifteenth, thirteen
in all, have the same beginning. Another of the fifteenth
calls the writer " Johannes de Canabaco," (Ital. Cavaglia), and
another has a picture of the writer as a Benedictine, which we
need hardly say the Chancellor Gerson was not, and the Abbot
of Vercelli was. Taking all these circumstances into account,
there seems strong reason for accepting the belief that the
writer of the Imitatio was John Gersen, who is called John of

PREFACE. xv

Cavaglia, and that he was an Abbot of Vercelli. But when we
seek to investigate further, it must be confessed that our ground
becomes somewhat uncertain. Cavaglik is a village near Ver-
celli, formerly subject to the temporal jurisdiction of the
Abbot there, and it is said that a tradition lingers among the
villagers that a certain John Gersen, a native of the place, was
once Abbot of S. Stephen's at Vercelli, and died in the odour
of sanctity. A spot connected with his~boyhood is pointed out.
The Gersen family has survived in Cavaglik to this day.

The Benedictine Abbey of S. Stephen's at Vercelli was
founded at the beginning of the ninth century, and after some
vicissitudes of fortune became very magnificent, and the feudal
jurisdiction of its Abbot, who was among the three represen-
tatives of the republic of Vercelli, was greatly extended. In
1581 the monastery was suppressed by Charles Emmanuel I.
of Savoy, who was Lord of Vercelli.

In the great struggle between the Italians and the House of
Hohenstaufen, the abbey, as was natural, played a conspicuous
part. In the Second Lombard League, formed in 1225 against
Frederick II., the republic of Vercelli was represented by
the Bishop, the Abbot of S. Stephen's, and a lay representative
of the citizens ; and the Abbot of S. Stephen's who signed his
name was an Abbot John. The time, and the absence of any
other Johns among the Abbots, as far as the lists exist, led the
advocates of the Gersen authorship to give this Abbot John the
honour.

Whoever the author may be, he has produced the most
popular religious work in Christendom. In England alone the
" Pilgrim's Progress " surpasses it, but even here the Imitatio
stands second. For though the book in certain parts speaks for
itself as being the work of a monk, it also speaks, not here and

xvi PREFACE.

there, but throughout, the passionate eagerness of a soul to
know God. The monkish habit is but the accident, the heart
which beats beneath is impatient of everything external, in its
aspirations to acquaint itself with God and be at peace. Exem-
plary ecclesiastic as no doubt the writer was, he ignores all
outward ceremonies, save frequent Communions, in following
the longings and feelings of his heart. He works out his own
salvation with fear and trembling, knowing his own frailty, his
own worthlessness, and need of divine grace. His confession
is made to his own soul, and he asks for no earthly mediator
to unite him to his Lord. As his name indicates that he was
of the same race as Luther, so does his book anticipate the
dawnings of the great Reformer's theology. His soul lives in a
solitude, sometimes fearing, but oftener hoping, beneath the
eye of God. " He feels he was not made to die," because he
has found God to be the source and the end of his being
Thought, feeling, will, affection — all move round Him.

Milman stands, as far as I know, alone in the unfavourable
judgment which he has formed upon this book. After
describing it as the last effort of Latin Christianity, he
pronounces it to be absolutely selfish in its aim. " Its
sole, single, exclusive object, is the purification, the eleva-
tion of the individual soul, of the man absolutely isolated
from his kind, of the man dwelling alone in the solitude, in the
hermitage of his own thoughts ; with no fears or hopes, no
sympathies of our common nature ; he has absolutely with-
drawn and secluded himself not only from the cares, the sins,
the trials, but from the duties, the connexions, the moral and
religious fate of the world." The title itself is a " glaring mis-
nomer." " That which distinguishes Christ, that which dis-
tinguishes Christ's Apostles, that which distinguishes Christ's

PREFACE. xvii

religion — the Love of Man — is entirely and absolutely left out.
Had this been the whole of Christianity, our Lord Himself
(with reverence be it said) had lived, like an Essene, working
out or displaying His own sinless perfection by the Dead Sea ;
neither on the Mount, nor in the Temple, nor even on the Cross.

Christianity had been without any exquisite precept for the
purity, the happiness of social or domestic life ; without self-
sacrifice for the good of others ; without the higher Christian
patriotism, devotion or evangelic principles to the public weal ;
without even the devotion of the missionary for the dissemina-
tion of Gospel truth ; without the humbler and gentler daily
self-sacrifice for relatives, for the wife, the parent, the child.
Christianity had never soared to be the civiliser of the world.
* Let the world perish, so the single soul can escape on its
solitary plank from the general wreck,' such had been its final
axiom. The ' Imitation of Christ' begins in self — terminates in
self. The simple exemplary sentence, * He went about doing
good,' is wanting in the monastic gospel of this pious zealot.
Of feeding the hungry, of clothing the naked, of visiting the
prisoner, even of preaching, there is profound, total silence."

No doubt this ^mission of the social aspect of Christianity
is a characteristic of the book. But it does not preclude that
aspect, and is not incompatible with it. There is nothing to in-
dicate that the writer was neglectful of the active duties of
his profession, and if we assume that he devoted himself to the
works of mercy which he was called upon by his vows to
do, those who have to work hardest by sick-beds and in haunts
of sin will best appreciate how great was his need of the retired
and silent hours of which this book bears witness. In the
history of that Divine Life to which the Dean makes reference,

xviii PREFACE.

we are told that in the midst of His toils He went aside
into a mountain and continued all night in prayer unto God.
The life of activity was sustained and nourished by the life of
inner communion. Therefore it is useless to condemn the book
before us on the ground that it is contemplative and unpractical.
The love with which it is still regarded is its best defence.
" Securus judicat orbis terrarum." I could name more than
one contemporary to whom I have known it to be dear. It
was one of the favourite books of the unselfish, hard-working,
all-sympathising, Frederick Maurice, and the references to it
by some of the most powerful of living secular writers show how
strong a hold it has upon their affections.

That other aspect of Christianity is of course equally true
which bids us remember that we are members of a family,
Englishmen, brethren. It is the aspect upon which the popu-
lar theology of our day almost exclusively dwells. And doubt-
less this belief is the only effective instrument which we shall
find to counteract the social evils that afflict us. But if we
would not be conquered by the world that we are seeking to
conquer, we must study daily the Conqueror in His meekness,
His perfectness and beauty, His world-embracing redemption,
His sacramental grace, His two-fold nature. And in the hope
that this copy may help some Christian brother thus to find
Him, I now put from me this labour of love.

READINGS FROM THE "IMITATION
OF CHRIST."

ARRANGED FOR EACH SUNDAY OF THE CHRISTIAN YEAR.

FIRST SUNDAY IN ADVENT.

" Let us walk honestly, as in the day." i. 13.

"All the city was moved, saying, Who is this?" i. 24.

SECOND SUNDAY IN ADVENT.

' ' Written for our learning. " i. 5*

' ' Lift up your heads, for your redemption draweth nigh. " iii. 49.

THIRD SUNDAY IN ADVENT.

" Stewards of the mysteries of God." iv. 5.

"What went ye out into the wilderness to see?" i. 2.

FOURTH SUNDAY IN ADVENT.

" Be careful for nothing." iii. 17.

" Make straight the way of the Lord." i. 21.

CHRISTMAS DAY.

" Thou art the same, and Thy years shall not fail." ii. 7.
" In Him was Life." iv. 2.

LAST SUNDAY OF THE YEAR.
Remembrance of past mercies, ii. 10 ; iii. 22.

FIRST SUNDAY OF THE YEAR.

Work while it is day. i. 25.
The sources of peace, iii. 23.

READINGS FROM THE

EPIPHANY.

"We have seen His star." The needfulness and power of Divine
grace, iii. 54, 55.

FIRST SUNDAY AFTER EPIPHANY.

"Not to think of himself more highly than he ought to think."
i. 7, 8.

" He was subject unto them." iii. 13.

SECOND SUNDAY AFTER EPIPHANY.

" Patient in tribulation. " iii. 19.

"Jesus was called, and His disciples." ii. 8.

THIRD SUNDAY AFTER EPIPHANY.

" Live peaceably with all men." ii. 3.

" Lord, if Thou wilt Thou canst make me clean." iv. 16.

FOURTH SUNDAY AFTER EPIPHANY.

" Let every soul be subject unto the higher powers." i. 9.
" Why are ye fearful, O ye of little faith ?" iii. 30.

FIFTH SUNDAY AFTER EPIPHANY.
" Let the peace of God rule in your hearts." iii. 42.
" Wilt thou that we gather up the tares ?" iii. 24.

SIXTH SUNDAY AFTER EPIPHANY.
" It doth not yet appear what we shall be." iii. 47.
"If any man shall s#y Lo, here is Christ, or there, believe it not."
ii. i.

PURIFICATION.

"That they may offer unto the Lord an offering in righteousness."
iv. 8.

SEPTUAGESIMA.

" So run that ye may obtain." ii. 12.

"Is it not lawful for me to do what I will with mine own ? " iii. 58.

SEXAGESIMA.

"In deaths oft." iii. 18.

" A sower went out to sow his seed." iii. 3.

' ' IMITA TION OF CHRIST. " x

QUINQUAGESIMA.

"Charity beareth all things." i. 16.

" Lord, that I may receive my sight. " iv. 4.

ASH WEDNESDAY.
Meditation on death, i. 23.

FIRST SUNDAY IN LENT.

" Sorrowful yet alway rejoicing." iii. 50.
" Tempted like as we are. " i. I.

SECOND SUNDAY IN LENT.

"This is the will of God, even your sanctification." iii. 32.
" Lord help me." ii. 9.

THIRD SUNDAY IN LENT.

"Whatsoever doth make manifest is light." iii. 2.

" Blessed are they that hear the word of God and keep it." iii. I.

FOURTH SUNDAY IN LENT.

" Children of the free." iii. 37.
Multiplication of the loaves, iv. II.

F;FTH SUNDAY IN LENT.

"Offered Himself without spot to God." iv. 9.
" Which of you convinceth Me of sin? " ii. 6.

SIXTH SUNDAY IN LENT.

" Let this mind be in you." iii. 56.
Preparation for Communion, iv. 10.

GOOD FRIDAY.
" Let us draw near with a true heart." iv. 6.

EASTER DAY.

" Ye are dead, and your life is hid with Christ in God." iii. 31.
"Let us keep the feast." iv. 17.

FIRST SUNDAY AFTER EASTER.

" Whatsoever is born of God overcometh the world." iii. 10.
" Peace be unto you." iii. 25.

xxii READINGS FROM THE

SECOND SUNDAY AFTER EASTER.

" Even hereunto were ye called." iii. 46.
" I am known of mine." iv. 13.

THIRD SUNDAY AFTER EASTER.

" Abstain from fleshly lusts." i. 6.

" Ye shall weep and lament, but the world shall rejoice." i. 12.

FOURTH SUNDAY AFTER EASTER.

"Slow to speak." i. 20.

" I have many things to say unto you, but ye cannot bear them now."
iii. 51.

FIFTH SUNDAY AFTER EASTER.

" To keep himself unspotted from the world." i. 18.
" Be of good cheer, I have overcome the world." iii. 57.

ASCENSION DAY.
"Shall so come." iii. 48.

SUNDAY AFTER ASCENSION DAY.

' ' Be sober, and watch unto prayer. " iii. 9.

" T»iey shall put you out of the synagogues." iii. 36.

WHITSUNDAY.

' ' Tongues like as of fire. " iii. 5.

" If a man love Me, he will keep My words." iii. 6.

TRINITY SUNDAY.

"Thou art worthy, O Lord." iii. 59.
" How can these things be ?" i. 3.

FIRST SUNDAY AFTER TRINITY.

"He that loveth not, knoweth not God." iii. 43.
Dives and Lazarus, i. 22.

SECOND SUNDAY AFTER TRINITY.

" Marvel not if the world hate you." iii. 29.
" Come, for all things are now ready." iv. I.

THIRD SUNDAY AFTER TRINITY.

" Be clothed with humility." iv. 15.

" The Pharisees and scribes murmured." i. 14.

" I MIT A TION OF CHRIST." xxiii

FOURTH SUNDAY AFTER TRINITY.

" The glory which shall be revealed." iii. 21.

" Cast out first the beam out of thine own eye." ii. 5.

FIFTH SUNDAY AFTER TRINITY.

" Seek peace and ensue it." i. n.

" At Thy word I will let down the net." iii. 39, 44.

SIXTH SUNDAY AFTER TRINITY.

" That the body of sin might be destroyed." i. 19.
" Agree with thine adversary quickly. " iii. u.

SEVENTH SUNDAY AFTER TRINITY.

" Yield your members servants to righteousness." i. 17.
" Whence can a man satisfy these men with bread in the wilderness ?"
iii. 26.

EIGHTH SUNDAY AFTER TRINITY.

" We cry ' Abba, Father. ' " ill 16.
"Good fruits." i. 15.

NINTH SUNDAY AFTER TRINITY.

" Let him that thinketh he standeth take heed lest he fall." ii. 2.
" Give an account of thy stewardship." iv. 7.

TENTH SUNDAY AFTER TRINITY.

" Discerning of spirits." iii. 15.

" Thou knewest not the time of thy visitation." ii. i.

ELEVENTH SUNDAY AFTER TRINITY.

" Not I, but the grace of God that is with me." iii. 52.
" God be merciful to me a sinner." i. 10.

TWELFTH SUNDAY AFTER TRINITY.

" Our sufficiency is of God." iii. 33.

" They beseech Him to put His hand upon him." iii. 29.

THIRTEENTH SUNDAY AFTER TRINITY.

"The promise by faith of Jesus Christ." iv. 14.

" Blessed are the eyes which see the things which ye see." iv. 18.

FOURTEENTH SUNDAY AFTER TRINITY.

" The flesh lusteth against the spirit." iii. 12.
" Where. are the nine ?" ii. 10.

xxiv READINGS FROM THE « ' IMITA TION OF CHRIST. ' '

FIFTEENTH SUNDAY AFTER TRINITY.
" The Cross of Christ." ii. n.
" No man can serve two masters." iii. 27.

SIXTEENTH SUNDAY AFTER TRINITY.

" Above all that we ask or think." iv. 2.
The childless widow, ii. 9.

SEVENTEENTH SUNDAY AFTER TRINITY.

" Above all." iii. 14.

" Sit not down in the highest room." i. 7.

EIGHTEENTH SUNDAY AFTER TRINITY.
" In everything ye are enriched by Him." iii. i.
" Thou shalt love the Lord thy God." iii. 34.

NINETEENTH SUNDAY AFTER TRINITY.
" Taught by Him as the truth is in Jesus." ii. 4.
" Wherefore think ye evil in your hearts?" i. 14.

TWENTIETH SUNDAY AFTER TRINITY.
" Walk circumspectly." iii. 4.
" The king came in to see the guests." iii. 7.

TWENTY- FIRST SUNDAY AFTER TRINITY.
"Take the whole armour of God." iii. 35.
"When he heard that Jesus was come, he went to Him." iii. 38.

TWENTY-SECOND SUNDAY AFTER TRINITY.
"That your love may abound yet more and more." iv. 3.
" Have patience with me." iii. 20.

TWENTY-THIRD SUNDAY AFTER TRINITY.

" Who mind earthly things." iii. 53.

" Took counsel how they might entangle Him." iii. 28, 45.

TWENTY-FOURTH SUNDAY AFTER TRINITY.
"The hope which is laid up for you in heaven." iii. 41.
" If I may but touch His garment I shall be whole." iv. 12.

TWENTY-FIFTH SUNDAY AFTER TRINITY.
" The Lord our Righteousness." iii. 8.

"This is of a truth that Prophet that should come into the world."
iii. 40.

BOOK I.

ADMONITIONS PROFITABLE FOR
THE SPIRITUAL LIFE.

CHAPTER I.

Of the imitation of Christ, and of contempt of the
-world and all its vanities.

1 • Jj E that followeth me shall not walk

John viii. 12.

/'« darkness, saith the Lord. These
are the words of Christ, and they teach
us how far we must imitate His life and
character, if we seek true illumination,
and deliverance from all blindness of
heart. Let it be our most earnest study,
therefore, to dwell upon the life of Jesus
Christ.

2. His teaching surpasseth all teaching
of holy men, and such as have His
Spirit find therein the hidden manna,1
But there are many who, though they
frequently hear the Gospel, yet feel but
little longing after it, because they have
not the mind of Christ. He, therefore,
that will fully and with true wisdom
understand the words of Christ, let him
strive to conform his whole life to that
mind of Christ.

3. What doth it profit thee to enter
into deep discussion concerning the Holy
Trinity, if thou lack humility, and be
thus displeasing to the Trinity? For
verily it is not deep words that make a
man holy and upright ; it is a good life
which maketh a man dear to God. I

' Rev. ii. 17.

had rather feel contrition than be skilful
in the definition thereof. If thou knewest
the whole Bible, and the sayings of all
the philosophers, what should all this
profit thee without the love and grace of
God ? Vanity of "vanities, all is vanity,
save to love God, and Him only to
serve. That is the highest wisdom, to
cast the world behind us, and to reach
forward to the heavenly kingdom.

4. It is vanity then to seek after, and
to trust in, the riches which shall perish.
It is vanity, too, to covet honours, and to
lift up ourselves on high. It is vanity to
follow the desires of the flesh and be led
by them, for this shall bring misery at
the last. It is vanity to desire a long life,
and to have little care for a good life.
It is vanity to take thought only for
the life which now is, and not to look
forward to the things which shall be
hereafter. It is vanity to love that which
quickly passeth away, and not to hasten
where eternal joy abideth.

5. Be ofttimes mindful of the saying,1
The eye is not satisjied with seeing, nor the

1 Eccles. i. 8.

ear with hearing. Strive, therefore, to
turn away thy heart from the love of
the things that are seen, and to set it
upon the things that are not seen. For
they who follow after their own fleshly
lusts, defile the conscience, and destroy
the grace of God.

CHAPTER II.
Of thinking humbly of oneself.

JL HERE is naturally in
every man a desire to
know, but what profiteth
knowledge without the
fear of God ? Better of
a surety is a lowly pea-
sant who serveth God,
than a proud philosopher who watcheth
the stars, and neglecteth the knowledge
of himself. He who knoweth himself
well is vile in his own sight, neither
regardeth he the praises of men. If I
knew all the things that are in the world.

1-tl

and were not in charity, what should it
help me before God, who is to judge me
according to my deeds ?

2. Rest from inordinate desire of know-
ledge, for therein is found much distrac-
tion and deceit. Those who have know-
ledge desire to appear learned and to
be called wise. Many things there are,
to know which profiteth little or nothing
to the soul. And foolish out of measure
is he who attendeth upon other things
rather than those which serve to his
soul's health. Many words satisfy not the
soul, but a good life refresheth the mind,
and a pure conscience giveth great confi-
dence towards God.

3. The greater and more complete thy
knowledge, the more severely shalt thou
be judged, unless thou hast lived holily.
Therefore be not lifted up by any skill or
knowledge that thou hast ; but rather fear
concerning the knowledge which is given
to thee. If it seemeth to thee that thou
knowest many things, and understandest
them well, know also that there are many
more things which thou knowest not.
Be not high-minded, but rather confess

thine ignorajice. Why desirest thou to
lift thyself above another, when there
are found many more learned and more
skilled in the Scripture than thou ? If
thou wilt know and learn anything with
profit, love to be thyself unknown and
to be counted for nothing.

4. That is the highest and most pro-
fitable lesson, when a man truly knoweth,
and judgeth lowly of himself. To account
nothing of one's self, and to think always
kindly and highly of others, this is great
and perfect wisdom. Even shouldest thou
see thy neighbour sin openly or grievously,
yet thou oughtest not to reckon thyself
better than he, for thou knowest not how
long thou shalt keep thine integrity. All
of us are weak and frail ; hold thou no
man more frail than thyself.

CHAPTER III.

Of the knowledge of Truth.

ilAPPY is the man
whom Truth by itself
doth teach, not by figures
and transient words, but
as it is in itself.1 Our
own judgment and feel-
ings often deceive us,
and we discern but little of the truth.
What doth it profit to argue about hidden
and dark things, concerning which we
shall not be even reproved in the judgment
because we knew them not ? Oh grievous
folly, to neglect the things which are pro-
fitable and necessary, and to give our
minds to things which are curious and
hurtful ! Having eyes, we see not.

2. And what have we to do with talk
about genus and species ? He to whom
the Eternal Word speaketh, is free from
multiplied questionings. From this One
Word are all things, and all things speak

1 Ps. xciv. 12 : Numb. xii. 8.

of Him ; and this is the Beginning, which
also speaketh unto us.1 No man without
Him understandeth or rightly judgeth.
The man to whom all things are one, who
bringeth all things to one, who seeth all
things in one, he is able to remain steadfast
of spirit, and at rest in God. O God, who
art the Truth, make me one with Thee
in everlasting love. It wearieth me often-
times to read and to listen to many
things ; in Thee is all that I wish for
and desire. Let all doctors hold their
peace ; let all creation keep silence before
Thee : speak Thou alone to me.

3. The more a man hath unity and
simplicity in himself, the more things and
the deeper things he understandeth ; and
that without labour, because he receiveth
the light of understanding from above.
The spirit which is pure, sincere, and
steadfast, is not distracted though it hath
many works to do, because it doth all
things to the honour of God, and striveth to
be free from all thoughts of self- seeking.
Who is so full of hindrance and annoy-
ance to thee as thine own undisciplined

' John viii. 25 (Vulg.)

heart ? A man who is good and devout
arrangeth beforehand within his own heart
the works which he hath to do abroad ;
and so is not drawn away by the desires
of his evil will, but subjected! everything
to the judgment of right reason. Who
hath a harder battle to fight than he
who striveth for self-mastery ? And
this should be our endeavour, even to
master self, and thus daily to grow
stronger than self, and go on unto per-
fection.

4. All perfection hath some imperfec-
tion joined to it in this life, and all
our power of sight is not without some
darkness. A lowly knowledge of thyself
is a surer way to God than the deep
searchings of man's learning. Not that
learning is to be blamed, nor the taking
account of anything that is good ; but a
good conscience and a holy life is better
than all. And because many seek know-
ledge rather than good living, therefore
they go astray, and bear little or no fruit.

5. O if they would give that diligence
to the rooting out of vice and the planting
of virtue which they give unto vain

questionings : there had not been so many
evil doings and stumbling-blocks among
the laity, nor such ill living among houses
of religion. Of a surety, at the Day of
Judgment it will be demanded of us,
not what we have read, but what we have
done ; not how well we have spoken, but
how holily we have lived. Tell me, where
now are all those masters and teachers,
whom thou knewest well, whilst they were
yet with you, and flourished in learning ?
Their stalls are now filled by others, who
perhaps never have one thought con-
cerning them. Whilst they lived they
seemed to be somewhat, but now no one
speaks of them.

6. Oh how quickly passeth the glory
of the world away ! Would that their
life and knowledge had agreed together !
For then would they have read and in-
quired unto good purpose. How many
perish through empty learning in this
world, who care little for serving God.
And because they love to be great more
than to be humble, therefore they " have
become vain in their imaginations." He
only is truly great, who hath great charity.

He is truly great who deemeth himself
small, and counteth all height of honour
as nothing. He is the truly wise man, who
counteth all earthly things as dung that
he may win Christ. And he is the truly
learned man, who doeth the will of God,
and forsaketh his own will.

CHAPTER IV.

Of prudence in action.

W E must not trust
every word of others or
feeling within ourselves,
but cautiously and pa-
tiently try the matter,
whether it be of God.
Unhappily, we are so
weak that we find it easier to believe and
speak evil of others, rather than good.
But they that are perfect, do not give ready
heed to every news-bearer, for they know
man's weakness, that it is prone to evil
and unstable in words.

IV.

2. This is great wisdom, not to be hasty
in action, or stubborn in our own opi-
nions. A part of this wisdom also is not
to believe every word we hear, nor to tell
others all that we hear, even though we
believe it. Take counsel with a man who
is wise and of a good conscience ; and
seek to be instructed by one better than
thyself, rather than to follow thine own
inventions. A good life maketh a man
wise toward God, and giveth him expe-
rience in many things. The more humble
a man is in himself, and the more obedient
towards God, the wiser will he be in all
things, and the more shall his soul be at
peace.

LV-"

'•1

CHAPTER V.
Of the reading of Holy Scripture.

1 T is Truth which we
must look for in Holy
Writ, not cunning of
words. All Scripture
ought to be read in the
same spirit in which it
was written. We must
rather seek for what is profitable in
Scripture, than for what ministereth to
subtlety in discourse. Therefore we ought
to read books which are devotional and
simple, as well as those which are deep
and difficult. And let not the weight of
the writer be a. stumbling-block to thee,
whether he be of little or much learning,
but let the love of the pure Truth draw
thee to read. Ask not, who hath said
this or that, but look to what he says.

2. Men pass away, but the truth of the
Lord endureth for ever. Without respect
of persons God speaketh to us in
divers manners. Our own curiosity often

hindereth us in the reading of holy wri-
tings, when we seek to understand and
discuss, where we should pass simply on.
If thou wouldst profit by thy reading,
read humbly, simply, honestly, and not
desiring to win a character for learning.
Ask freely, and hear in silence the words
of holy men ; nor be displeased at the
hard sayings of older men than thou,
for they are not uttered without cause.

CHAPTER VI.
Of inordinate affections.

VVHENSOEVER a

man desireth aught
above measure, imme-
diately he becometh rest-
less. The proud and the
avaricious man are never
at rest ; while the poor
and lowly of heart abide in the multitude
of peace. The man who is not yet
wholly dead to self, is soon tempted, and
is overcome in small and trifling matters

It is hard for him who is weak in spirit,
and still in part carnal and inclined to the
pleasures of sense, to withdraw himself
altogether from earthly desires. And
therefore, when he withdraweth himself
from these, he is often sad, and easily
angered too if any oppose his will.

2. But if, on the other hand, he yield
to his inclination, immediately he is
weighed down by the condemnation of
his conscience ; for that he hath followed
his own desire, and yet in no way
attained the peace which he hoped
for. For true peace of heart is to be
found in resisting passion, not in yielding
to it. And therefore theie is no peace in
the heart of a man who is carnal, nor in
him who is given up to the things that
are without him, but only in him who is
fervent towards God and living the life
of the Spirit.

CHAPTER VII.

Of fie eing from vain hope and pride.

VAIN is the life of
that man who putteth his
trust in men or in any
created thing. Be not
ashamed to be the ser-
vant of others for the
love of Jesus Christ, and
to be reckoned poor in this life. Rest
not upon thyself, but build thy hope on
God. Do what lieth in thy power, and
God will help thy good intent. Trust
not in thy learning, nor in the cleverness
of any that lives, but rather trust in the
favour of God, who resisteth the proud
and giveth grace to the humble.

2. Boast not thyself in thy riches if
thou hast them, nor in thy friends if they
be powerful, but in God, who giveth all
things, and in addition to all things
desireth to give even Himself. Be not
lifted up because of thy strength or

IB1

beauty of body, for witn only a slight
sickness it will fail and wither away. Be
not vain of thy skilfulness or ability, lest
thou displease God, from whom cometh
every good gift which we have.

3. Count not thyself better than others,
lest perchance thou appear worse in the
sight of God, who knoweth what is in
man. Be not proud of thy good works,
for God's judgments are of another sort
than the judgments of man, and what
pleaseth men is ofttimes displeasing to
Him. If thou hast any good, believe that
others have more, that so thou mayest
preserve thy humility. It is no harm to
thee if thou place thyself below all others ;
but it is great harm if thou place thyself
above even one. Peace is ever with the
humble man, but in the heart of the
proud there is envy and continual wrath.

CHAPTER VIII.
Of the danger of too much familiarity.

not thine heart
to every man, but deal
with one who is wise and
feareth God. Be sel-
dom with the young and
with strangers. Be not
a flatterer of the rich ;
nor willingly seek the society of the
great. Let thy company be the humble
and the simple, the devout and the gentle,
and let thy discourse be concerning
things which edify. Be not familiar with
any woman, but commend all good
women alike unto God. Choose for thy
companions God and His Angels only,
and flee from the notice of men.

2. We must love all men, but not
make close companions of all. It some-
times falleth out that one who is un-
known to us is highly regarded through
good report of him, whose actual person
is nevertheless unpleasing to those who

behold it. We sometimes think to please
others by our intimacy, and forthwith
displease them the more by the faultiness
of character which they perceive in us.

CHAPTER IX.
Of Obedience and Subjection.

T is verily a great
thing to live in obe-
dience, to be under
authority, and not to be
at our own disposal. Far
safer is it to live in sub-
jection than in a place
of authority Many are in obedience
from necessity rather than from love ;
these take it amiss, and repine for small
cause. Nor will they gain freedom of
spirit, unless with all their heart they
submit themselves for the love of God.
Though thou run hither and thither, thou
wilt not find peace, save in humble sub-
jection to the authority of him who is set
over theel Fancies abaut places and
change of them have deceived many.

2. True it is that every man willingly
followeth his own bent, and is the more
inclined to those who agree with him.
But if Christ is amongst us, then it is
necessary that we sometimes yield up our
own opinion for the sake of peace. Who
is so wise as to have perfect knowledge
of all things? Therefore trust not too
much to thine own opinion, but be ready
also to hear the opinions of others.
Though thine own opinion be good, yet
if for the love of God thou foregoest it,
and followest that of another, thou shalt
the more profit thereby.

3. Ofttimes I have heard that it is safer
to hearken and to receive counsel than
to give it. It may also come to pass that
each opinion may be good ; but to refuse
to hearken to others when reason or
occasion requireth, is a mark of pride
or wilfulness.

CHAPTER X.
Of the danger of superfluity of words.

A VOID as far as thou
canst, the tumult of
men ; for talk con-
cerning worldly things,
though it be innocently
undertaken, is a hin-
drance, so quickly are
we led captive and defiled by vanity.
Many a time I wish that I had held
my peace, and had not gene amongst
men. But why do we talk and gossip
so continually, seeing that we so rarely
resume our silence without some hurt
done to our conscience ? We like talk-
ing so much, because we hope by our
conversations to gain some mutual com-
fort, and because we seek to refresh our
wearied spirits by variety of thoughts.
| And we very willingly talk and think of
those things which we love or desire,
or else of those which we most dislike.
2. But alas ! it is often to no purpose

and in vain. For this outward consola-
tion is no small hindrance to the inner
comfort which cometh from God.
Therefore must we watch and pray,
that time pass not idly away. If it be
right and desirable for thee to speak,
speak things which are to edification.
Evil custom and neglect of our real profit
tend much to make us heedless of watch-
ing over our lips. Nevertheless, devout
.conversation on spiritual things helpeth
not a little to spiritual progress, most of
all where those of kindred mind and
spirit find their ground of fellowship
in God.

CHAPTER XL

Of seeking peace of mind, and of spiritual
progress.

VV E may enjoy abun-
dance of peace if we
refrain from busying our-
selves with the sayings
and doings of others, and
things which concern not
ourselves. How can he
abide long time in peace who occupieth
himself with other men's matters, and
with things without himself, and mean-
while payeth little or rare heed to the self
within ? Blessed are the single-hearted,
for they shall have abundance of peace.

2. How came it to pass that many of
the Saints were so perfect, so contem-
plative of Divine things ? Because they
steadfastly sought to mortify themselves
from all worldly desires, and so were
enabled to cling with their whole heart to
God, and be free and at leisure for the
thought of Him. We are too much

occupied with our own affections, and too
anxious about transitory things. Seldom,
too, do we entirely conquer even a single
fault, nor are we zealous for daily growth
in grace. And so we remain lukewarm
and unspiritual.

3. Were we fully watchful of ourselves,
and not bound in spirit to outward things,
then might we be wise unto salvation, and
make progress in Divine contemplation.
Our great and grievous stumbling-block
is that, not being freed from our affec-
tions and desires, we strive not to enter
into the perfect way of the Saints. And
when even a little trouble befalleth us, too
quickly are we cast down, and fly to the
world to give us comfort.

4. If we would quit ourselves like men,
and strive to stand firm in the battle, then
should we see the Lord helping us
from Heaven. For He Himself is alway
ready to help those who strive and who
trust in Him ; yea, He provideth for
us occasions of striving, to the end that
we may win the victory. If we look
upon our progress in religion as a pro-
gress only in outward observances and

forms, our devoutness will soon come to
an end. But let us lay the axe to the very
root of our life, that being cleansed from
affections, we may possess our souls in
peace. .

5. If each year should see one fault
rooted out from us, we should go quickly
on to perfection. But on the contrary, we
often feel that we were better and holier
in the beginning of our conversion than
after many years of profession. Zeal and
progress ought to increase day by day ;
yet now it seemeth a great thing if one
is able to retain some portion of his first
ardour. If we would put some slight
stress on ourselves at the beginning, then
afterwards we should be able to do all
things with ease and joy.

6. It is a hard thing to break through
habit, and a yet harder thing to go con-
trary to our own will. Yet if thou over-
come not slight and easy obstacles, how
shalt thou overcome greater ones ?
Withstand thy will at the beginning, and
unlearn an evil habit, lest it lead thee
little by little into worse difficulties. Oh,
if thou knewest what peace to thyself thy

holy life should bring to thyself, and what
joy to others, methinketh thou wouldst be
more zealous for spiritual profit.

CHAPTER XII.
Of the uses of adversity.

IT is good for us that
we sometimes have
sorrows and adversities,
for they often make a
man lay to heart that he
is only a stranger and
sojourner, and may not
put his trust in any worldly thing. It is
good that we sometimes endure contra-
dictions, and are hardly and unfairly
judged, when we do and mean what is
good. For these things help us to be
humble, and shield us from vainglory.
For then we seek the more earnestly
the witness of God, when men speak
evil of us falsely, and give us no credit
for good.

2. Therefore ought a man to rest
wholly upon God, so that he needeth not

RESISTING TEMPTATION

seek much comfort at the hand of men.
When a man who feareth God is afflicted
or tried, or oppressed with evil thoughts,
then he seeth that God is the more neces-
sary unto him, since without God he can
do no good thing. Then he is heavy of
heart, he groaneth, he crieth out for the
very disquietness of his heart. Then he
groweth weary of life, and would fain
depart and be with Christ. By all this
he is taught that in the world there can
be no perfect security or fulness of
peace.

CHAPTER XIII.
Of resisting temptation.

!^O long as we live in
the world we cannot
be without trouble and
trial. Wherefore it is
written in Job, The life
of man upon the earth
is a trial. x And there-
fore ought each of us to give heed con-

' Job vii. i (Vulg.)

earning trials and temptations, and watch
unto prayer, lest the devil find occasion
to deceive ; for he never sleepeth, but
goeth about seeking whom he may
devour. No man is so perfect in holiness
that he hath never temptations, nor can
we ever be wholly free from them.

2. Yet, notwithstanding, temptations
turn greatly unto our profit, even though
they be great and hard to bear; for
through them we are humbled, purified,
instructed. All Saints have passed
through much tribulation and temp-
tation, and have profited thereby. And
they who endured not temptations became
reprobate and fell away. There is no
position so sacred, no place so secret, that
it is without temptations and adversities.

3. There is no man wholly free from
temptations so long as he liveth, because
we have the root- of temptation within
ourselves, in that we are born in concu-
piscence. One temptation or sorrow
passeth, and another cometh ; and always
we shall have somewhat to suffer, for we
have fallen from perfect happiness. Many
who seek to fly from temptations, fall yet

lulu

more deeply into them. By flight alone
we cannot overcome, but by endurance
and true humility we are made stronger
than all our enemies.

4. He who only resisteth outwardly and
pulleth not up by the root, shall profit
little : nay, rather temptations will return
to him the more quickly and will be the
more terrible. Little by little, through
patience and long-suffering, thou shalt
conquer by the help of God, rather than
by violence and thine own strength of
will. In the midst of temptation often
seek counsel ; and deal not hardly with
one who is tempted, but comfort and
strengthen him as thou wouldest have
done unto thyself.

5. The beginning of all temptations
to evil is instability of temper and want
of trust in God ; for even as a ship with-
out a helm is tossed about by the waves,
so is a man who is careless and infirm
of purpose tempted now on this side, now
on that. As fire testeth iron, so doth
temptation the upright man. Oftentimes
we know not what strength we have ; but
temptation revealeth to us what we are.

Nevertheless we must watch, specially
in the beginnings of temptation ; for then
is the foe the more easily mastered, when
he is not suffered to enter within the mind,
but is met outside the door so soon as he
hath knocked. Wherefore one saith,

Check the beginnings ; once thou might'st have cured,
But now 'tis past thy skill, too long hath it endured.

For first cometh to the mind the simple
suggestion, then the strong imagination,
afterwards pleasure, evil affection, assent.
And so little by little the enemy entereth
in altogether, because he was not resisted
at the beginning. And the longer a man
delayeth his resistance, the weaker he
groweth, and the stronger groweth the
enemy against him.

6. Some men suffer their most grievous
temptations in the beginning of their
conversion, some at the end. Some are
sorely tried their whole life long. Some
there are who are tempted but lightly,
according to the wisdom and justice of
the ordering of God, who knoweth the
character and circumstances of men, and
ordereth all things for the welfare of His
elect.

7. Therefore we ought not to despair
when we are tempted, but the more
fervently should cry unto God, that He
will vouchsafe to help us in all our tribu-
lation ; and that he will, as St. Paul saith,
with the temptation make a way to escape
that we may be able to bear it.1 Let us
therefore humble ourselves under the
mighty hand of God in all temptation
and trouble, for He will save and exalt
such as are of an humble spirit.

8. In temptations and troubles a man
is proved, what progress he hath made,
and therein is his reward the greater, and
his virtue doth the more appear. Nor
is it a great thing if a man be devout and
zealous so long as he suffereth no afflic-
tion ; but if he behave himself patiently
in the time of adversity, then is there
hope of great progress. Some are kept
safe from great temptations, but are
overtaken in those which are little and
common, that the humiliation may teach
them not to trust to themselves in great
things, being weak in small things.

1 i Cor x 13.

CHAPTER XIV.
On avoiding rash judgment.

L^OOK well unto thy-
self, and beware that thou
judge not the doings of
others. In judging others
a man laboureth in vain ;
he often erreth, and easily
falleth into sin ; but in
judging and examining himself he always
laboureth to good purpose. According
as a matter toucheth our fancy, so oft-
times do we judge of it ; for easily do we
fail of true judgment because of our own
personal feeling. If God were always
the sole object of our desire, we should
the less easily be troubled by the erring
judgment of our fancy.

2. But often some secret thought
lurking within us, or even some outward
circumstance, turneth us aside. Many
are secretly seeking their own ends in
what they do, yet know it not. They
seem to live in good peace of mind

INRI

so long as things go well with them, and
according to their desires, but if their
desires be frustrated and broken, imme-
diately they are shaken and displeased.
Diversity of feelings and opinions very
often brings about dissensions between
friends, between countrymen, between
religious and godly men.

3. Established custom is not easily re-
linquished, and no man is very easily
led to see with the eyes of another. If
thou rest more upon thy own reason or
experience than upon the power of Jesus
Christ, thy light shall come slowly and
hardly ; for God willeth us to be perfectly
subject tinto Himself, and all our reason
to be exalted by abundant love towards
Him.

CHAPTER XV.
Of works of charity,

JT* OR no worldly good
whatsoever, and for the
love of no man, must
anything be done which
is evil, but for the help
of the suffering a good
work must sometimes be
postponed, or be changed for a better ;
for herein a good work is not destroyed,
but improved. Without charity no work
profiteth, but whatsoever is done in
charity, howsoever small and of no repu-
tation it be, bringeth forth good fruit ;
for God verily considereth what a man
is able to do, more than the greatness
of what he doth.

2. He doth much who loveth much.
He doth much who doth well. He doth
well who ministereth to the public good
rather than to his own. Oftentimes that
seemeth to be charity which is rather
carnality, because it springeth from natural

inclination, self-will, hope of repayment,
desire of gain.

3. He who hath true and perfect
charity, in no wise seeketh his own good,
but desireth that God alone be altogether
glorified. He envieth none, because he
longeth for no selfish joy ; nor doth he
desire to rejoice in himself, but longeth
to be blessed in God as the highest good.
He ascribeth good to none save to God
only, the Fountain whence all good pro-
ceedeth, and the End, the Peace, the Joy
of all Saints. Oh, he who hath but a
spark of true charity, hath verily learned
that all worldly things are full of vanity.

CHAPTER XVI.
Of bearing with the faults of others.

1 HOSE things which
a man cannot amend in
himself or in others, he
ought patiently to bear,
until God shall otherwise
ordain. Bethink thee
that perhaps it is better
for thy trial and patience, without which
our merits are but little worth. Never-
theless thou oughtest, when thou findest
such impediments, to beseech God that
He would vouchsafe to sustain thee, that
thou be able to bear them with a good
will.

2. If one who is once or twice ad-
monished refuse to hearken, strive not
with him, but commit all to God, that
His will may be done and His honour
be shown in His servants, for He knoweth
well how to convert the evil unto good.
Endeavour to be patient in bearing
with other men's faults and infirmities

whatsoever they be, for thou thyself also
hast many things which have need to be
borne with by others. If thou canst not
make thine own self what thou desirest,
how shalt thou be able to fashion another
to thine own liking? We are ready to
see others made perfect, and yet we do
not amend our own shortcomings.

3. We will that others be straitly
corrected, but we will not. be corrected
ourselves. The freedom of others dis-
pleaseth us, but we are dissatisfied that
our own wishes shall be denied us. We
desire rules to be made restraining others,
but by no means will we suffer ourselves
to be restrained. Thus therefore doth it
plainly appear how seldom we weigh our
neighbour in the same balance with
ourselves. If all men were perfect, what
then should we have to suffer from others
for God ?

4. But now hath God thus ordained,
that we may learn to bear one another's
burdens, because none is without defect,
none without a burden, none sufficient of
himself, none wise enough of himself; but
it behoveth us to bear with one another,

to comfort one another, to help, instruct,
admonish one another. How much
strength each man hath is best proved
by occasions of adversity : for such occa-
sions do not make a man frail, but show
of what temper he is.

CHAPTER XVII.

Of ' a Religious life.

IT behoveth thee to
learn to mortify thyself
in many things, if thou
wilt live in amity and
concord with other men.
It is no small thing to
dwell in a religious com-
munity or congregation, and to live there
without complaint, and therein to remain
faithful even unto death. Blessed is he
who hath lived a good life in such a
body, and brought it to a happy end.
If thou wilt stand fast and wilt profit
as thou onghtest, hold thyself as an exile
and a pilgrim upon the earth. Thou

wilt have to be counted as a fool for
Christ, if thou wilt lead a religious life.

2. The clothing and outward appear-
ance are of small account ; it is change
of character and entire mortification of
the affections which make a truly religious
man. He who seeketh aught save God
and the health of his soul, shall find
only tribulation and sorrow. Nor can he
stand long in peace, who striveth not to
be least of all and servant of all.

3. Thou art called to endure and to
labour, not to a life of ease and trifling
talk. Here therefore are men tried as
gold in the furnace. No man can stand,
unless with all his heart he will humble
himself for God's sake.

CHAPTER XVIII.
Of the example of the holy fathers.

(CONSIDER now the
lively examples of the
holy fathers, in whom
shone forth real per-
fectness and religion,
and thou shalt see how
little, even as nothing, is
all that we do. Ah ! What is our life
when compared to theirs. They, saints
and friends of Christ as they were, served
the Lord in hunger and thirst, in cold
and nakedness, in labour and weariness,
in watchings and fastings, in prayer and
holy meditations, in persecutions and
much rebuke.

2. O how many and grievous tribu-
lations did the Apostles, Martyrs, Con-
fessors, Virgins, endure ; and all others
who would walk in the footsteps of Christ.
For they hated their souls in this world
that they might keep them unto life
eternal. O how strict and retired a life

was that of the holy fathers who dwelt in
the desert ! what long and grievous temp-
tations they did suffer ! how often were
they assaulted by the enemy ! what
frequent and fervid prayers did they offer
unto God ! wnat strict fasts did they
endure ! what fervent zeal and desire
after spiritual profit did they manifest !
how bravely did they fight that their
vices might not gain the mastery ! how
entirely and steadfastly did they reach
after God ! By day they laboured, and
at night they gave themselves ofttimes
unto prayer ; yea, even when they were
labouring they ceased not from mental
prayer.

3. They spent their whole time pro-
fitably ; every hour seemed short for
retirement with God ; and through the
great sweetness of contemplation, even
the need of bodily refreshment was for-
gotten. They renounced all riches, digni-
ties, honours, friends, kinsmen ; they
desired nothing from the world ; they ate
the bare necessaries of life ; they were
unwilling to minister to the body even in
necessity. Thus were they poor in earthly

things, but rich above measure in grace
and virtue. Though poor to the outer
eye, within they were filled with grace
and heavenly benedictions.

4. They were strangers to the world,
but unto God they were as kinsmen and
friends. They seemed unto themselves
as of no reputation, and in the world's
eyes contemptible ; but in the sight of
God they were precious and beloved.
They stood fast in true humility, they
lived in simple obedience, they walked
in love and patience ; and thus they
waxed strong in spirit, and obtained
great favour before God. To all religious
men they were given as an example,
and they ought more to provoke us unto
good living, than the number of the luke-
warm tempteth to carelessness of life.

•5. O how great was the love of all
religious persons at the beginning of this
sacred institution ! O what devoutness
of prayer ! what rivalry in holiness ! what
strict discipline was observed ! what
reverence and obedience under the rule
of the master showed they in all things !
The traces of them that remain until

now testify, that they were truly holy and
perfect men, who righting so bravely
trod the world underfoot. Now a man
is counted great if only he be not a trans-
gressor, and if he can only endure with
patience what he hath undertaken.

6. O the coldness and negligence of
our times, that we so quickly decline-
from the former love, and it is become a
weariness to live, because of sloth and
lukewarmness. May progress in holiness
not wholly fall asleep in thee, who many
times hast seen so many examples of
devout men !

CHAPTER XIX.

Of the Exercises of a Religious man.

HE life of a Chris-
tian ought to be adorned
with all virtues, that he
may be inwardly what he
outwardly appeareth unto
men. And verily it should
be yet better within than
without, for God is a discerner of our
heart, Whom we must reverence with all
our hearts wheresoever we are, and walk
pure in His presence as do the angels.
We ought daily to renew our vows, and to
kindle our hearts to zeal, as if each day
were the first day of our conversion, and
to say, " Help me, O God, in my good
resolutions, and in Thy holy service, and
grant ttiat this day I may make a good
beginning, for hitherto I have done
nothing ! "

2. According to our resolution so is
the rate of our progress, and much dili-

gence is needful for him who would make
good progress. For if he who resolveth
bravely oftentimes falleth short, how shall
it be with him who resolveth rarely or
feebly? But manifold causes bring about
abandonment of our resolution, yet a trivial
omission of holy exercises can hardly be
made without some loss to us. The reso-
lution of the righteous dependeth more
upon the grace of God than upon their
own wisdom ; for in Him they always put
their trust, whatsoever they take in hand.
For man proposeth, but God disposeth ;
and the way of a man is not in himself?

3. If a holy exercise be sometimes
omitted for the sake of some act of piety, or
of some brotherly kindness, it can easily be
taken up afterwards ; but if it be neglected
through distaste or slothfulness, then is
it sinful, and the mischief will be felt.
Strive as earnestly as we may, we shall
still fall short in many things. Always
should some distinct resolution be made
by us ; and, most of all, we must strive
against those sins which most easily beset
us. Both our outer and inner life should

be straitly examined and ruled by us,
because both have to do with our progress.

4. If thou canst not be always examining
thyself, thou canst at certain seasons, and
at least twice in the day, at evening and
at morning. In the morning make thy
resolves, and in the evening inquire into
thy life, how thou hast sped to-day in
word, deed, and thought ; for in these
ways thou hast often perchance offended
Go I and thy neighbour. Gird up thy
loins like a man against the assaults of
the devil ; bridle thine appetite, and thou
wilt soon be able to bridle every inclination
of the flesh. Be thou never without some-
thing to do ; be reading, or writing, or
praying, or meditating, or doing some-
thing that is useful to the community.
Bodily exercises, however, must be under-
taken with discretion, nor are they to be
used by all. alike.

5. The duties which are not common
to all must not be done openly, but are
safest carried on in secret. But take
heed that thou be not careless in the
common duties, and more devout in the
secret ; but faithfully and honestly di»-

charge the duties and commands which
lie upon thee, then afterwards, if thou hast
still leisure, give thyself to thyself as thy
devotion leadeth thee. All cannot have
one exercise, but one suiteth better to
this man, and another to that. Even for
the diversity of season different exercises
are needed, some suit better for feasts,
some for fasts. We need one kind in time
of temptation and others in time of peace
and quietness. Some are suitable to our
times of sadness, and others when we are
joyful in the Lord.

6. When we draw near the time of the
great Feasts, good exercises should be re-
newed, and the prayers of holy men more
fervently besought. We ought to make
our resolutions from one Feast to another,
as if each were the period of our departure
from this world, and of entering into
the eternal feast. So ought we to pre-
pare ourselves earnestly at solemn sea-
sons, and the more solemnly to live, and
to keep straitest watch upon each holy
observance, as though we were soon to
receive the reward of our labours at the
hand of God.

7. And if this be deferred, let us
believe ourselves to be as yet ill-prepared,
and unworthy as yet of the glory which
shall be revealed in us at the appointed
season ; and let us study to prepare our-
selves the better for our end. Blessed is
that servant, as the Evangelist Luke hath
it, whom when the Lord cometh He shall
find watching. Verily I say unto you, He
will make him ruler over all that He
hath.1

CHAPTER XX.
Of the Love of Solitude and Silence.

a suitable time
for thy meditation, and
think frequently of the
mercies of God to thee.
Leave curious questions.
Study such matters as
bring thee sorrow for sin
rather than amusement. If thou with-
draw thyself from trifling conversation

1 Luke xii. 43, 44.

p.urcns pin

and idle goings about, as well as from
novelties and gossip, thou shalt find thy
time sufficient and apt for good medita-
tions. The greatest saints used to avoid
as far as they could the company of men,
and chose to live in secret with God.

2. One hath said, "As oft as I have gone
among men, so oft have I returned less a
man." This is what we often experience
when we have been long time in conversa-
tion. For it is easier to be altogether silent
than it is not to exceed in word. It is
easier to remain hidden at home than to
keep sufficient guard upon thyself out of
doors. He, therefore, that seeketh to
reach that which is hidden and spiritual,
must go with Jesus " apart from the mul-
titude." No man safely goeth abroad
who loveth not to rest at home. No man
safely talketh but he who loveth to hold
his peace. No man safely ruleth but
he who loveth to be subject. No man
safely commandeth but he who loveth
to obey.

3. No man safely rejoiceth but he who
hath the testimony of a good conscience
within himself. The boldness of the

Saints was always full of the fear of God.
Nor were they the less earnest and humble
in themselves, because they shone forth
with great virtues and grace. But the
boldness of wicked men springeth from
pride and presumption, and at the last
turneth to their own confusion. Never
promise thyself security in this life, how-
soever good a monk or devout a solitary
thou seemest.

4. Often those who stand highest in the
esteem of men fall the more grievously
because of their over great confidence.
Wherefore it is very profitable unto many
that they should not be without inward
temptations, but should be frequently
assaulted, lest they be over confident,
lest they be indeed lifted up into pride,
or else lean too freely upon the consola-
tions of the world. O how good a con-
science should that man keep, who never
sought a joy that passeth away, who never
became entangled with the world ! O
how great peace and quiet should he
possess, who would cast off all vain care,
and think only of healthful and divine
things, and build his whole hope upon God !

5- No man is worthy of heavenly con-
solation but he who hath diligently exer-
cised himself in holy compunction. If
thou wilt feel compunction within thy
heart, enter into thy chamber and shut
out the tumults of the world, as it is
written, Commune with your own heart in
your chamber and be still.1 In retirement
thou shalt find what often thou wilt lose
abroad. Retirement, if thou continue
therein, groweth sweet, but if thou keep
not in it, it begetteth weariness. If in the
beginning of thy conversion thou dwell
in it and keep it well, it shall afterwards
be to thee as a dear friend, and a most
pleasant solace.

6. In silence and quiet the devout
soul goeth forward and learneth the hidden
things of the Scriptures. Therein findeth
she a fountain of tears, wherein to wash
and cleanse herself each night, that she
may grow the more dear to her Maker as
she dwelleth the further from all worldly
distraction. To him who withdraweth
himself from his acquaintance and friends
God with His holy angels will draw

v. 4.

•Hi

nigh. It is better to be unknown and
take heed to oneself than to neglect one-
self and work wonders. It is praise-
worthy for a religious man to go seldom
abroad, to fly from being seen, to have
no desire to see men.

7. Why wouldest thou see what thou
mayest not have? The world passeth
away and the lust thereof. The desires
of sensuality draw thee abroad, but when
an hour is past, what dost thou bring
home, but a weight upon thy conscience
and distraction of heart ? A merry going
forth bringeth often a sorrowful return,
and a merry evening maketh a sad
morning. So doth all carnal joy begin
pleasantly, but in the end it gnaweth
away and destroy eth. What canst thou
see abroad which thou seest not at home ?
Behold the heaven and the earth and the
elements, for out of these are all things
made.

8. What canst thou see anywhere
which can continue long under the sun ?
Thou believest perchance that thou shalt
be satisfied, but thou wilt never be able
to attain unto this. If thou shouldest see

all things before thee at once, what would
it be but a vain vision ? Lift up thine eyes
to God on high, and pray that thy sins
and negligences may be forgiven. Leave
(> \\^ vain things to vain men, and mind thou
the things which God hath commanded
thee. Shut thy door upon thee, and call
unto thyself Jesus thy beloved. Remain
with Him in thy chamber, for thou shalt
not elsewhere find so great peace. If thou

hadst not £one forth nor listened to vain

talk, thou hadst better kept thyself in good
peace. But because it sometimes delighteth
thee to hear new things, thou must there-
fore suffer trouble of heart.

. CHAPTER XXI.
Of compunction of heart.

I F thou wilt make any
progress keep thyself in
the fear of God, and long
not to be too free, but
restrain all thy senses
under discipline and give
not thyself up to sense-
less mirth. Give thyself to compunction
of heart and thou shalt find devotion.
Compunction openeth the way for many
good things, which dissoluteness is wont
quickly to lose. It is wonderful that any
man can ever rejoice heartily in this life
who considereth and weigheth his banish-
ment, and the manifold dangers which
beset his soul.

2. Through lightness of heart and
neglect of our shortcomings we feel not
the sorrows of our soul, but often vainly
laugh when we have good cause to weep.
There is no true liberty nor real joy, save
in the fear of God with a good conscience.

Happy is he who can cast away every
cause of distraction and bring himself to
the one purpose of holy compunction.
Happy is he who putteth away from him
whatsoever may stain or burden his con-
science. Strive manfully ; custom is over-
come by custom. If thou knowest how
to let men alone, they will gladly let
thee alone to do thine own works.

3. Busy not thyself with the affairs of
others, nor entangle thyself with the
business of great men. Keep always
thine eye upon thyself first of all, and give
advice to thyself specially before all thy
dearest friends. If thou hast not the
favour of men, be not thereby cast down,
but let thy concern be that thou holdest
not thyself so well and circumspectly, as
becometh a servant of God and a devout
monk. It is often better and safer for a
man not to have many comforts in this
life, especially those which concern the
flesh. But that we lack divine comforts
or feel them rarely is to our own blame,
because we seek not compunction of
heart, nor utterly cast away those comforts
which are vain and worldly.

4. Know thyself to be unworthy of divine
consolation, and worthy rather of much
tribulation. When a man hath perfect
compunction, then all the world is burden-
some and bitter to him. A good man will
find sufficient cause for mourning and
weeping ; for whether he considereth him-
self, or pondereth concerning his neigh-
b)ur, he knoweth that no man liveth
here without tribulation, and the more
thoroughly he considereth himself, the
more thoroughly he grieveth. Grounds
for just grief and inward compunction
there are in our sins and vices, wherein
we lie so entangled that we are but seldom
able to contemplate heavenly things.

5. If thou thoughtest upon thy death
more often than how long thy life should
be, thou wouldest doubtless strive more
earnestly to improve. And if thou didst
seriously consider the future pains of hell,
I believe thou wouldest willingly endure
toil or pain and fear not discipline.
But because these things reach not the
heart, and we still love pleasant things,
therefore we remain cold and miserably
indifferent.

6. Oftentimes it is from poverty of spirit
that the wretched body is so easily
led to complain. Pray therefore humbly
unto the Lord that He will give
thee the spirit of compunction and say
in the language of the prophet, Feed me, O
Lord, with the bread of tears, and give
me plenteousness of tears to drink*

CHAPTER XXII.
On the contemplation of human miseiy.

1 HOU art miserable
wheresoever thou art, and
whithersoever thou turn-
est, unless thou turn thee
to God. Why art thou
disquieted because it
happen eth net to thee
according to thy wishes and desires?
Who is he that hath everything accord-
ing to his will? Neither I, nor thou,
nor any man upon the earth. There is
no man in the world free from trouble, or

1 Ps. Ixxv. 5.

anguish, though he were King or Pope.
Who is he who hath the happiest lot?
Even he who is strong to suffer somewhat
for God.

2. There are many foolish and unstable
men who say " See what a prosperous life
that man hath, how rich and how great
he is, how powerful, how exalted." But
lift 'up thine eyes to the good things o':
heaven, and thou shalt see that all these
worldly things are nothing, they are utterly
uncertain, yea they are wearisome, because
they are never possessed without care and
fear. The happiness of man lieth not
in the abundance of temporal things, but
a moderate portion sufficeth him. Our life
upon earth is verily wretchedness. The
more a man desireth to be spiritual, the
more bitter doth the present life become
to him ; because he the better under-
standeth and seeth the defects of human
corruption. For to eat, to drink, to
watch, to sleep, to rest, to labour, and to
be subject to the other necessities of
nature, is truly a great wretchedness and
affliction to a devout man, who would fain
be released and free from all sin.

3. For the inner man is heavily bur-
dened with the necessities of the body in
this world. Wherefore the prophet devoutly
prayeth to be freed from them, saying,
Deliver me from my necessities, O Lord.1
But woe to those who know not their own
misery, and yet greater woe to those who
love this miserable and corruptible life.
For to such a degree do some cling to it
(even though by labouring or begging they
scarce procure what is necessary for sub-
sistence) that if they might live here
always, they would care nothing for the
kingdom of God.

4. Oh foolish and faithless of heart,
who lie buried so deep in worldly things,
that they relish nothing save the things
of the flesh ! Miserable ones ! they will
too sadly find out at the last, how vile and
worthless was that which they loved.
The saints of God and all loyal friends
of Christ held as nothing the things
which pleased the flesh, or those which
flourished in this life, but their whole hope
and affection aspired to the things which
are above. Their whole desire was borne

1 Ps. xxv. 17.

upwards to everlasting and invisible
things, lest they should be drawn down-
wards by the love of things visible.

5. Lose not, brother, thy loyal desire of
progress to things spiritual. There is yet
time, the hour is not past. Why wilt thou
put off thy resolution ? Arise, begin this
very moment, and say, 'Now is the time
to do ; now is the time to fight, now is
the proper time for amendment." When
thou art. ill at ease and troubled, then is
the time when thou art nearest unto
blessing. Thou must go through fire and
water, that God may bring thee into a
wealthy place. Unless thou put force upon
thyself, thou wilt not conquer thy faults.
So long as we carry about with us this
frail body, we cannot be without sin, we
cannot live without weariness and trouble.
Gladly would we have rest from all
misery ; but because through sin we have
lost innocence, we have lost also the true
happiness. Therefore must we be patient,
and wait for the mercy of God, until this
tyranny be overpast, and this mortality be
swallowed up of life.

6. O how great is the frailty of man,

which is ever prone to evil ! To-day thou
confessest thy sins, and to-morrow thou
committest again the sins thou didst
confess. Now dost thou resolve to avoid
a fault, and within an hour thou be-
havest thyself as if thou hadst never
resolved at all. Good cause have we
therefore to humble ourselves, and never
to think highly of ourselves, seeing that
we are so frail and unstable. And
quickly may that be lost by our negli-
gence, which by much labour was hardly
attained through grace.

7. What shall become of us at the end,
if at the beginning we are lukewarm and
idle ? Woe unto us, if we choose to
rest, as though it were a time of peace
and security, while as yet no sign ap-
peareth in our life of true holiness. Rather
had we need that we might begin yet
afresh, like good novices, to be instructed
unto good living, if haply there might
be hope of some future amendment and
greater spiritual increase.

CHAPTER XXIII.
Of Meditation upon Death.

ERY quickly will
there be an end of thee
here ; take heed therefore
how it will be with thee in
another world. To-day
man is, and to-morrow
he will be seen no more.
And being removed out of sight, quickly
also he is out of mind. O the dulness and
hardness of man's heart, which thinketh
only of the present, and looketh not forward
to the future. Thou oughtest in every deed
and thought so to order thyself, as if thou
wert to die this day. If thou hadst a
good conscience thou wouldest not greatly
fear death. It were better for thee to
watch against sin, than to fly from death.
If to-day thou art not ready, how shalt
thou be ready to-morrow ? To-morrow
is an uncertain day ; and how knowest
thou that thou shalt have a to-morrow?

2. What doth it profit to live long,
when we amend so little ? Ah ! long life
doth not always amend, but often the
more increaseth guilt. Oh that we might
spend a single day in this world as it
ought to be spent ! Many there are who
reckon the years since they were con-
verted, and yet oftentimes how little is
the fruit thereof. If it is a fearful thing
to die, it may be perchance a yet more
fearful thing to live long. Happy is the
man who hath the hour of his death
always before his eyes, and daily pre-
pareth himself to die. If thou hast ever
seen one die, consider that thou also shalt
pass away by the same road.

3. When it is morning reflect that it
may be thou shalt not see the evening, and
at eventide dare not to boast thyself of
the morrow. Always be thou prepared,
and so live that death may never find
thee unprepared. Many die suddenly and
unexpectedly. For at such an hour ax ye
think not, the Son of Man cometh.1 When
that last hour shall come, thou wilt begin
to think very differently of thy whole life

1 Matt, xxiv

past, and wilt mourn bitterly that thou
hast been so negligent and slothful.

4. Happy and wise is he, who now
striveth to be such in life as he would
fain be found in death ! For a perfect
contempt of the world, a fervent desire to
excel in virtue, the love of discipline, the
painfulness of repentance, readiness to
obey, denial of self, submission to any
adversity for love of Christ ; these are the
things which shall give great confidence
of a happy death. Whilst thou art in
health thou hast many opportunities of
good works ; but when thou art in sick-
ness, I know not how much thou wilt be
able to do. Few are made better by
infirmity : even as they who wander much
abroad, seldom become holy.

5. Trust not to thy friends and kinsfolk,
nor put off the work of thy salvation to
the future, for men will forget thee sooner
than thou thinkest. It is better for thee
now to provide in time, and to send some
good before thee, than to trust to the
help of others. If thou art not anxious
for thyself now, who, thinkest thou, will
be anxious for thee afterwards ? Now the

time is most precious. Now is the accep-
ted time, now is the day of salvation.
But alas ! that thou spendest not well this
time, wherein thou mightest lay up trea-
sure which should profit thee ever-
lastingly. The hour will come when thou
shalt desire one day, yea one hour, for
amendment of life, and I know not
whether thou shalt obtain.

6. Oh, dearly beloved, from what danger
thou mightest free thyself, from what
great fear, if only thou wouldst always
live in fear, and in expectation of death !
Strive now to live in such wise that in
the hour of death thou mayest rather re-
joice than fear. Learn now to die to the
world, so shalt thou begin to live with
Christ. Learn now to contemn all earthly
things, and then mayest thou freely go
unto Christ. Keep under thy body by
penitence, and then shalt thou be able to
have a sure confidence.

7. Ah, foolish one ! why thinkest thou
that thou shalt live long, when thou art
not sure of a single day ? How many
have been deceived, and suddenly have
been snatched away from the body ! How

many times hast thou heard how one was
slain by the sword, another was drowned,
another falling from on high broke his
neck, another died at the table, another
whilst at play ! One died by fire, another
by the sword, another by the pestilence,
another by the robber. Thus cometh death
to all, and the life of men swiftly passeth
away like a shadow.

8. Who will remember thee after thy
death ? And who will entreat for thee ?
Work, work now, oh dearly beloved, work
all that thou canst. For thou knowest
not when thou shalt die, nor what shall
happen unto thee after death. While thou
hast time, lay up for thyself undying riches.
Think of nought but of thy salvation ;
care only for the things of God. Make
to thyself friends, by venerating the saints
of God and walking in their steps, that
when thou fattest, thou mayest be received
into everlasting habitations*

9. Keep thyself as a stranger and a
pilgrim upon the earth, to whom the things
of the world appertain not. Keep thine
heart free, and lifted up towards God, for

1 Luke xvi. 9.

;MffiSBKM«g

£v ;/# continuing city.1 To
Him direct thy daily prayers with crying
and tears, that thy spirit may be found
worthy to pass happily after death unto
its Lord. Amen.

CHAPTER XXIV.

Of the judgment and punishment of the
wicked.

1 N all that thou doest,
remember the end, and
how thou wilt stand be-
fore a strict judge, from
whom nothing is hid,
who is not bribed with
gifts, nor accepteth ex-

cuses, but will judge righteous judgment.
0 most miserable and foolish sinner, who
art sometimes in fear of the countenance
of an angry man, what wilt thou answer
to God, who knoweth all thy misdeeds ?
Why dost thou not provide for thyself
against the day of judgment, when no man
shall be able to be excused or defended,
by means of another, but each one shall

1 Heb xiii. 14.

bear his burden himself alone ? Now
doth thy labour bring forth fruit, now is
thy weeping acceptable, thy groaning
heard, thy sorrow well pleasing to God,
and cleansing to thy soul.

2. Even here on earth the patient man
findeth great occasion of purifying his
soul, when suffering injuries, he grieveth
more for the other's malice than for his
own wrong ; when he prayeth heartily for
those that despitefully use him, and for-
giveth them from his heart ; when he is not
slow to ask pardon from others ; when he is
swifter to pity than to anger ; when he fre-
quently denieth himself and striveth alto-
gether to subdue the flesh to the spirit.
Better is it now to purify the soul from
sin than to cling to sins from which we
must be purged hereafter. Truly we de-
ceive ourselves by the inordinate love
which we bear towards the flesh.

3. What is it which that fire shall de-
vour, save thy sins ? The more thou
sparest thyself and followest the flesh,
the more heavy shall thy punishment be,
and the more fuel art thou heaping up
for the burning. For wherein a man hath

sinned, therein shall he be the more
heavily punished. There shall the sloth-
ful be pricked forward with burning
goads, and the gluttons be tormented
with intolerable hunger and thirst. There
shall the luxurious and the lovers of plea-
sure be plunged into burning pitch and
stinking brimstone, and the envious shall
howl like mad dogs for very grief.

4. No sin will there be, which shall not
be visited with its own proper punishment.
The proud shall be filled with utter con-
fusion, and the covetous shall be pinched
with miserable poverty. An hour's pain
there shall be more grievous than a
hundred years here of the bitterest peni-
tence. No quiet shall be there, no comfort
for the lost ; though here sometimes there
is respite from pain, and enjoyment of
the solace of friends. Be thou anxious
now and sorrowful for thy sins, that in
the day of judgment thou mayest have
boldness with the blessed. For then shall
the righteous man stand in great boldness
before the face of such as have afflicted him
and made no account of his labours* Then
' Wisd. v. x.

shall he stand up to judge, he who now
submitteth himself in humility to the
judgments of men. Then shall the poor and
humble man have great confidence, while
the proud is taken with fear on every side.

5. Then shall it be seen that he was
the wise man in this world, who learned
to be a fool and despised for Christ.
Then shall all tribulation patiently borne
delight us, while the mouth of the ungodly
shall be stopped. Then shall every godly
man rejoice, and every profane man shall
mourn. Then the afflicted flesh shall
more rejoice than if it had been alway
nourished in delights. Then the humble
garment shall put on beauty, and the pre-
cious robe shall hide itself as vile. Then
the little poor cottage shall be more com-
mended than the gilded palace. Then
enduring patience shall have more might
than all the power of the world. Then
simple obedience shall be more highly
exalted than all worldly wisdom.

6. Then a pure and good conscience
shall more rejoice than learned philosophy.
Then contempt of riches shall have more
weight than all the treasure of the chil-

dren of this world. Then shalt thou find
more comfort in having prayed devoutly
than in having fared sumptuously. Then
thou wilt rather rejoice in having kept
silence than in having made long speech.
Then holy deeds shall be far stronger
than many fine words. Then a strict life
and sincere penitence shall bring deeper
pleasure than all earthly delight. Learn
now to suffer a little, that then thou mayest
be enabled to escape heavier sufferings.
Prove first here, what thou art able to
endure hereafter. If now thou art able
to bear so little, how wilt thou be able to
endure eternal torments ? If now a little
suffering maketh thee so impatient, what
shall hell-fire do then ? Behold of a surety
thou art not able to have two Paradises,
to take thy fill of delight here in this
world, and to reign with Christ here-
after.

7. If even unto this day thou hadst
ever lived in honours and pleasures, what
would the whole profit thee if now death
came to thee in an instant ? All there-
fore is vanity, save to love God and to
serve Him only. For he who loveth God

with all his. heart feareth not death, nor
punishment, nor judgment, nor hell,
because perfect love giveth sure access
to God. But he who still delighteth in
sin, no marvel if he is afraid of death
and judgment. Nevertheless it is a good
thing, if love as yet cannot restrain thee
from evil, that at least the fear of hell
should hold thee back. But he who
putteth aside the fear of God cannot
long continue in good, but shall quickly
fall into the snares of the devil.

CHAPTER XXV.

Of the zealous amendment of our whole
life.

IJE thou watchful and
diligent in God's service,
and bethink thee often
why thou hast renounced
the world. Was it not
that thou mightest live
to God and become a
spiritual man? Be zealous, therefore,
for thy spiritual profit, for thou shalt

Fl-jjll V"i

receive shortly the reward of thy labours,
and neither fear nor sorrow shall come
any more into thy borders. Now shalt
thou labour a little, and thou shalt find
great rest, yea everlasting joy. If thou
shalt remain faithful and zealous in
labour, doubt not that God shall be faith-
ful and bountiful in rewarding thee. It
is thy duty to have a good hope that
thou wilt attain the victory, but thou must
not fall into security lest thou become
slothful or lifted up.

2. A certain man being in anxiety of
mind, continually tossed about between
hope and fear, and being on a certain day
overwhelmed with grief, cast himself
down in prayer before the altar in a
church, and meditated within himself,
saying, " Oh ! if I but knew that I should
still persevere," and presently heard within
him a voice from God, "And if thou didst
know it, what wouldst thou do ? Do now
what thou wouldst do then, and thou
shalt be very secure." And straightway
being comforted and strengthened, hecom-
mitted himself to the will of God and
the perturbation of spirit ceased, neither

f^i&

had he a mind any more to search curi-
ously to know what should befall him
hereafter, but studied rather to inquire
what was the good and acceptable will of
God, for the beginning and perfecting of
every good work.

3. Hope in the Lord and be doing good ^
saith the Prophet ; dwell in the land and
thou shalt be fed* with its riches. One
thing there is which holdeth back many
from progress and fervent amendment,
even the dread of difficulty, or the labour
of the conflict. Nevertheless they advance
above all others in virtue who strive man-
fully to conquer those things which are
most grievous and contrary to them, for
there a man profiteth most and meriteth
greater grace where he most overcometh
himself and mortifieth himself in spirit.

4. But all men have not the same pas-
sions to conquer and to mortify, yet he
who is diligent shall attain more profit,
although he have stronger passions, than
another who is more temperate of dis-
position, but is withal less fervent in the
pursuit of virtue. Two things specially

1 Ps. xxxvii. 3.

avail unto improvement in holiness,
namely, firmness to withdraw ourselves
from the sin to which by nature we are
most inclined, and earnest zeal for that
good in which we are most lacking. And
strive also very earnestly to guard against
and subdue those faults which displease
thee most frequently in others.

5. Gather some profit to thy soul wher-
ever thou art, and wherever thou seest or
hearest good examples, stir thyself to
follow them, but where thou seest any-
thing which is blameworthy, take heed
that thou do not the same ; or if at any
time thou hast done it, strive quickly to
amend thyself. As thine eye observeth
others, so again are the eyes of others
upon thee. How sweet and pleasant is
it to see zealous and godly brethren tem-
perate and of good discipline ; and how
sad is it and grievous to see them walking
disorderly, not practising the duties to
which they are called. How hurtful a
thing it is to neglect the purpose of their
calling, and turn their inclinations to
things which are none of their business.
6. Be mindful of the duties which thou

hast undertaken, and set always before
thee the remembrance of the Crucified.
Truly oughtest thou to be ashamed as
thou lookest upon the life of Jesus Christ,
because thou hast not yet endeavoured to
conform thyself more unto Him, though
thou hast been a long time in the way of
God. A religious man who exercises
himself seriously and devoutly in the
most holy life and passion of our Lord
shall find there abundantly all things that
are profitable and necessary for him,
neither is there need that he shall seek
anything better beyond Jesus. Oh ! if
Jesus crucified would come into our
hearts, how quickly and completely should
we have learned all that we need to
know !

7. He who is earnest receiveth and
beareth well all things that are laid upon
him. He who is careless and lukewarm
hath trouble upon trouble, and suffered!
anguish upon every side, because he is
without inward consolation, and is for-
bidden to seek that which is outward. He
who is living without discipline is exposed
to grievous ruin. He who seeketh easier

and lighter discipline shall always be
in distress, because one thing or an-
other will give him displeasure.

8. O ! if no other duty lay upon us but
to praise the Lord our God with our
whole heart and voice ! O ! if thou
never hadst need to eat, or drink, or
sleep, but wert always able to praise God,
and to give thyself to spiritual exercises
alone ; then shouldst thou be far happier
than now, when for so many necessities
thou must serve the flesh. O ! that these
necessities were not, but only the spiritual
refreshments of the soul, which alas we
taste too seldom.

9. When a man hath come to this, that
he seeketh comfort from no created thing,
then doth he perfectly begin to enjoy
God, then also will he be well contented
with whatsoever shall happen unto him.
Then will he neither rejoice for much nor
be sorrowful for little, but he committeth
himself altogether and with full trust unto
God, who is all in all to him, to whom
nothing perisheth nor dieth, but all things
live to Him and obey His every word
without delay.

10. Remember always thine end, and
how the time which is lost returneth not.
Without care and diligence thou shall
never get virtue. If thou beginnest to
grow cold, it shall begin to go ill with
thee, but if thou givest thyself unto zeal
thou shalt find much peace, and shalt find
thy labour the lighter, because of the grace
of God and the love of virtue. A zealous
and diligent man is ready for all things.
It is greater labour to resist sins and
passions than to toil in bodily labours.
He who shunneth not small faults falleth
little by little into greater. At eventide
thou shalt always be glad if thou spend
the day profitably. Watch over thyself,
stir thyself up, admonish thyself, and
howsoever it be with others, neglect not
thyself. The more violence thou dost
unto thyself, the more thou shalt profit.
Amen.

BOOK II.

ADMONITIONS CONCERNING THE
INNER LIFE.

»*>SS*

CHAPTER I.

Of the inward life

J. HE kingdom of God is within you,1
saith the Lord. Turn thee with all thine

1 Luke xvii. 21.

heart to the Lord and forsake this miser-
able world, and thou shalt find rest unto
thy soul. Learn to despise outward things
and to give thyself to things inward, and
thou shalt see the kingdom of God come
within thee. For the kingdom of God is
peace and joy in the Holy Ghost, and it
is not given to the wicked. Christ will
come to thee and show thee His con-
solation, if thou prepare a worthy man-
sion for Him within thee. All His glory
and beauty is from within, and there it
pleaseth Him to dwell. He often visiteth
the inward man and holdeth with him
sweet discourse, giving him soothing-
consolation, much peace, friendship ex-
ceeding wonderful.

2. Go to, faithful soul, prepare thy
heart for this bridegroom that He may
vouchsafe to come to thee and dwell
within thee, for so He saith if any man
loveth me, he will keep my words : and my
Father will love him, and we will come
unto hint, and make our abode with him.1
Give, therefore, place to Christ and refuse
entrance to all others. When thou hast

1 John xiv. 23.

Christ, thou art rich, and hast sufficient.
He shall be thy provider and faithful
watchman in all things, so that thou hast
no need to trust in men, for men soon
change and swiftly pass away, but Christ
remaineth for ever and standeth by us
firmly even to the end.

3. There is no great trust to be placed
in a frail and mortal man, even though
he be useful and dear to us, neither should
much sorrow arise within us if sometimes
he oppose and contradict us. They who
are on thy side to-day, may to-morrow be
against thee, and often are they turned
round like the wind. Put thy whole trust
in God and let Him be thy fear and thy
love, He will answer for thee Himself, and
will do for thee what is best. Here hast
thoii no continuing city,1 and whereso-
ever thou art, thou art a stranger and a
pilgrim, and thou shalt never have rest
unless thou art closely united to Christ
within thee.

4. Why dost thou cast thine eyes hither
and thither, since this is not the place of
thy rest ? In heaven ought thy habitation

1 Heb. xiii. 14.

to be, and all earthly things should be
looked upon as it were in the passing by.
All things pass away and thou equally
with them. Look that thou cleave not to
them lest thou be taken with them and
perish. Let thy contemplation be on
the Most High, and let thy supplication
be directed unto Christ without ceasing.
If thou canst not behold high and heavenly
things, rest thou in the passion of Christ
and dwell willingly in His sacred wounds.
For if thou devoutly fly to the wounds of
Jesus, and the precious marks of the nails
and the spear, thou shalt find great com-
fort in tribulation, nor will the slights of
men trouble thee much, and thou wilt
easily bear their unkind words.

5. Christ also, when He was in the world,
was despised and rejected of men, and
in His greatest necessity was left by
His acquaintance and friends to bear
these reproaches. Christ was willing to
suffer and be despised, and darest thou
complain of any ? Christ had adversaries
and gainsayers, and dost thou wish to
have all men thy friends and benefactors ?
Whence shall thy patience attain her

crown if no adversity befall thee ? If thou
art unwilling to suffer any adversity, how
shalt thou be the friend of Christ ? Sus-
tain thyself with Christ and for Christ if
thou wilt reign with Christ.

6. If thou hadst once entered into the
mind of Jesus, and hadst tasted yea even
a little of his tender love, then wouldst
thou care nought for thine own con-
venience or inconvenience, but wouldst
rather rejoice at trouble brought upon
thee, because the love of Jesus maketh a
man to despise himself. He who loveth
Jesus, and is inwardly true and free from
inordinate affections, is able to turn him-
self readily unto God, and to rise above
himself in spirit, and to enjoy fruitful
peace.

7. He who knoweth things as they are
and not as they are said or seem to be,
he truly is wise, and is taught of God
more than of men. He who knoweth
how to walk from within, and to set little
value upon outward things, requireth not
places nor waiteth for seasons, for hold-
ing his intercourse with God. The inward
man quickly recollecteth himself, because

he is never entirely given up to outward
things. No outward labour and no neces-
sary occupations stand in his way, but as
events fall out, so doth he fit himself to
them. He who is rightly disposed and
ordered within careth not for the strange
and perverse conduct of men. A man is
hindered and distracted in so far as he
is moved by outward things.

8. If it were well with thee, and thou
wert purified from evil, all things would
work together for thy good and profiting
For this cause do many things displease
thee and often trouble thee, that thou art
not yet perfectly dead to thyself nor se-
parated from all earthly things. Nothing
so defileth and entangleth the heart of
man as impure love towards created
things. If thou rejectest outward comfort
thou wilt be able to contemplate heavenly
things and frequently to be joyful inwardly-

Of lowly submission.

MAKE no great ac-
count who is for thee or
against thee, but mind
only the present duty
and take care that God
be with thee in whatso-
ever thou doest. Have
a good conscience and God will defend
thee, for he whom God will help no man's
perverseness shall be able to hurt. If
thou knowest how to hold thy peace and
to suffer, without doubt thou shalt seethe
help of the Lord. He knoweth the time
and the way to deliver thee, therefore
must thou resign thyself to Him. To God
it belongeth to help and to deliver from
all confusion. Oftentimes it is very profit-
able for keeping us in greater humility,
that others know and rebuke our faults.

2. When a man humbleth himself for
his defects, he then easily pacifieth others

and quickly satisfieth those that are
angered against him. God protecteth
and delivereth the humble man, He
loveth and comforteth the humble man,
to the humble man He inclineth Himself,
on the humble He bestoweth great grace,
and when he is cast down He raiseth
him to glory : to the humble He revealeth
His secrets, and sweetly draweth and
inviteth him to Himself. The humble
man having received reproach, is yet in
sufficient peace, because he resteth on
God and not on the world. Reckon not
thyself to have profited in anywise unless
thou feel thyself to be inferior to all.

CHAPTER III.
Of the good, peaceable man.

FlRST keep thyself
in peace, and then shalt
thou be able to be
a peacemaker towards
others. A peaceable
man doth more good
than a well-learned. A
passionate man turneth even good into
evil and easily believeth evil; a good,
peaceable man converteth all things into
good. He who dwelleth in peace is sus-
picious of none, but he who is discon-
tented and restless is tossed with many
suspicions, and is neither quiet himself
nor suffereth others to be quiet. He
often saith what he ought not to say, and
omitteth what it were more expedient for
him to do. He considereth to what duties
others are bound, and neglecteth those to
which he is bound himself. Therefore
be zealous first over thyself, and then

mayest thou righteously be zealous con-
cerning thy neighbour.

2. Thou knowest well how to excuse
and to colour thine own deeds, but thou
wilt not accept the excuses of others. It
would be more just to accuse thyself and
excuse thy brother. If thou wilt that
others bear with thee, bear thou with
others. Behold how far thou art as yet
from the true charity and humility which
knows not how to be angry or indignant
against any save self alone. It is no
great thing to mingle with the good and
the meek, for this is naturally pleasing to
all, and every one of us willingly enjoyeth
peace and liketh best those who think
with us : but to be able to live peaceably
with the hard and perverse, or with the
disorderly, or those who oppose us, this
is a great grace and a thing much to be
commended and most worthy of a man.

3. There are who keep themselves in
peace and keep peace also. with others,
and there are who neither have peace
nor suffer others to have peace ; they are
troublesome -to others, but always more
troublesome to themselves. And there

are who hold themselves in peace, and
study to bring others unto peace ; never-
theless, all our peace in this sad life
lieth in humble suffering rather than
in not feeling adversities. He who best
knoweth how to suffer shall possess the
most peace ; that man is conqueror of
himself and lord of the world, the friend
of Christ, and the inheritor of heaven.

CHAPTER IV.

Of n pure mind and simple intention.

OY two wings is man
lifted above earthly
things, even by simpli-
city and purity. Sim-
plicity ought to be. in
the intention, purity in
the affection. Simplicity
reacheth towards God, purity appre-
hendeth Him and tasteth Him. No
good action will be distasteful to thee if
thou be free within from inordinate affec-
tion. If thou reachest after and seekest

nothing but the will of God and the
benefit of thy neighbour, thou wilt en-
tirely enjoy inward liberty. If thine
heart were right, then should every crea-
ture be a mirror of life and a book of
holy doctrine. There is no creature so
small and vile but that it showeth us the
goodness of God.

2. If thou wert good and pure within,
then wouldst thou look upon all things with-
out hurt and understand them aright. A
pure heart seeth the very depths of heaven
and hell. Such as each one is inwardly,
sojudgeth he outwardly. If there is any joy
in the world surely the man of pure heart
possesBeth it, and if there is anywhere
tribulation and anguish, the evil con-
science knoweth it best. As iron cast into
the fire loseth rust and is made altogether
glowing, so the man who turneth himself
altogether unto God is freed from sloth-
fulness and changed into a new man.

3. When a man beginneth to grow
lukewarm, then he feareth a little labour,
and willingly accepteth outward consola-
tion ; but when he beginneth perfectly to
conquer himself and to walk manfully in

the way of God, then he counteth as
nothing those things which aforetime
seemed to be so grievous unto him.

CHAPTER V.
Of self-esteem.

W E cannot place too
little confidence in our-
selves, because grace and
understanding are often
lacking to us. Little
light is there within us,
and what we have we
quickly lose by negligence. Oftentimes
we perceive not how great is our inward
blindness. We often do ill and excuse it
worse. Sometimes we are moved by
passion and count it zeal ; we blame little
faults in others and pass over great faults
in ourselves. Quickly enough we feel
and reckon up what we bear at the hands
of others, but we reflect not how much
others are bearing from us. He who
would weigh well and rightly his own

doings would not be the man to judge
severely of another.

2. The spiritually minded man putteth
care, of himself before all cares ; and he
who diligently attendeth to himself easily
keepeth silence concerning others. Thou
wilt never be spiritually minded and
godly unless thou art silent concerning
other men's matters and take full heed to
thyself. If thou think wholly upon thy-
self and upon God, what thou seest out of
doors shall move thee little. Where
art thou when thou art not present to
thyself? and when thou hast overrun all
things, what hath it profited thee, thyself
being neglected ? If thou wouldst have
peace and true unity, thou must put aside
all other things, and gaze only upon thy-
self.

3. Then shalt thou make great progress
if thou keep thyself free from all temporal
care. Thou shalt lamentably fall away ii
thou set a value upon any worldly thing.
Let nothing be great, nothing high,
nothing pleasing, nothing acceptable unto
thee, save God Himself or the things of
God. Reckon as altogether vain whatso-

E-. .ir

ever consolation comes to thee from a
creature. The soul that loveth God
looketh not to anything that is beneath
God. God alone is eternal and incom-
prehensible, filling all things, the solace
of the soul, and the true joy of the heart.

CHAPTER VI.
Of the joy of a good Conscience.

1 HE testimony of a
good conscience is the
glory of a good man.
Have a good conscience
and thou shalt ever have
joy. A good conscience
is able to bear exceeding
much, and is exceeding joyful in the midst
of adversities ; an evil conscience is ever
fearful and unquiet. Thou shalt rest
sweetly if thy heart condemn thee not.
Never rejoice unless when thou hast
done well. The wicked have never true
joy, nor feel internal peace, for there
is no peace, saith my God, to the wicked?

1 Isa. Ivii. 21.

And if they say " we are in peace, there
shall no harm happen unto us, and who
shall dare to do us hurt ?" believe them
not, for suddenly shall the wrath of God
rise up against them, and their deeds
shall be brought to nought, and their
thoughts shall perish.

2. To glory in tribulation is not grievous
to him who loveth ; for such glorying is

I glorying in the Cross of Christ. Brief is
the glory which is given and received
of men. Sadness always goeth hand in
hand with the glory of the world. The
glory of the good is in their consciences,
and not in the report of men. The joy
of the upright is from God and in God,
and their joy is in the truth. He who
desireth true and eternal glory, careth not
for that which is temporal ; and he who
seeketh temporal glory, or who despiseth
it not from his heart, is proved to bear
little love for that which is heavenly. He
who careth for neither praises nor re-
proaches hath great tranquillity of heart.

3. He will easily be contented and filled
with peace, whose conscience is pure.
Thou art none the holier if thou art

praised, nor the viler if thou art reproached.
Thou art what thou art ; and thou canst
not be better than God pronounceth thee
to be. If thou considerest well what thou
art inwardly, thou wilt not care what men
will say of thee. Man. looketh on the
outward appearance, but the Lord looketh
on the heart : ' man looketh on the deed,
but God considereth the intent. It is
the token of a humble spirit always to
do well, and to set little by oneself. Not
to look for consolation from any created
thing is a sign of great purity and inward
faithfulness.

4. He that seeketh no outward wit-
ness on his own behalf, showeth plainly
that he hath committed himself wholly to
God. For not he that commendeth himself
is approved, as S. Paul saith, but whom
the Lord comtnendeth? To walk inwardly
with God, and not to be held by any outer
affections, is the state of a spiritual man.

1 Sam. xvi. 7.

2 Cor. x

CHAPTER VII.
Of loving Jesus above all things.

JJLESSED is he who
understandeth what it is
to love Jesus, and to de-
spise himself for Jesus'
sake. He must give up
all that he loveth for this
Beloved, for Jesus will be
loved alone above all things. The love
of created things is deceiving and un-
stable, but the love of Jesus is faithful
and lasting. He who cleaveth to created
things will fall with their slipperiness ;
but he who embraceth Jesus will stand
upright for ever. Love Him and hold
Him for thy friend, for He will not for-
sake thee when all depart from thee, nor
will He suffer thee to perish at the last.
Thou must one day be separated from
all, whether thou wilt or wilt not.

2. Cleave thou to Jesus in life and in
death, and commit thyself unto His faith-
fulness, who, when all men fail thee, is

RENOUNCING THE; WORLD

alone able to help thee. Thy Beloved is
such, by nature, that He will suffer no rival,
but alone will possess thy heart, and as a
king will sit upon His own throne. If
thou wouldst learn to put away from thee
every created thing, Jesus would freely take
up His abode with thee. Thou wilt find
all trust little better than lost which thou
hast placed in men, and not in Jesus.
Trust not nor lean upon a reed shaken
with the wind, because all flesh is grass,
and the goodliness thereof falleth as the
flower of the fleld?

3. Thou wilt be quickly deceived if thou
lookest only upon Ifhe outward appearance
of men, for if thou seekest thy comfort
and profit in others, thou shalt too often
experience loss. If thou seekest Jesus in
all things thou shalt verily find Jesus, but
if thou seekest thyself thou shalt also find
thyself, but to thine own hurt. For if
a man seeketh not Jesus he is more hurt-
ful to himself than all the world and all
his adversaries.

1 Isaiah xl. 6.

ft'6"
fflP

CHAPTER VIII.

Of the intimate Jove of Jesus.

\VHEN Jesus is pre-
sent all is well and nothing
seemeth hard, but when
Jesus is not present every-
thing is hard. When
Jesus speaketh not with-
in, our comfort is nothing
worth, but if Jesus speaketh but a single
word great is the comfprt we experience.
Did not Mary Magdalene rise up quickly
from the place where she wept when
Martha said to her The Master is come
and callethfor thee ? ' Happy hour when
Jesus calleth thee from tears to the joy of
the spirit ! How dry and hard art thou
without Jesus ! How senseless and vain
if thou desirest aught beyond Jesus ! Is
not this greater loss than if thou shouldst
lose the whole world ?

2. What can the world profit thee

1 John xi. 28.

without Jesus ? To be without Jesus is
the nethermost hell, and to be with Jesus
is sweet paradise. If Jesus were with
thee no enemy could hurt thee. He
who findeth Jesus findeth a good treasure,
yea, good above all good ; and he who
ioseth Jesus loseth exceeding much, yea,
more than the whole world. Most poor
is he who liveth without Jesus, and most
rich he who is much with Jesus.

3. It is great skill to know how te>
live with Jesus, and to know how to
hold Jesus is great wisdom. Be thou
humble and peaceable and Jesus shall
be with thee. Be godly and quiet, and
Jesus will remain with thee. Thou canst
quickly drive away Jesus and lose His
favour if thou wilt turn away to the outer
things. And if thou hast put Him to flight
and lost Him, to whom wilt thou flee, and
whom then wilt thou seek for a friend ?
Without a friend thou canst not live long,
and if Jesus be not thy friend above all
thou shalt be very sad and desolate.
Madly therefore doest thou if thou trustest
or findest joy in any other. It is prefer-
able to have the whole world against thee,

than Jesus offended with thee. Therefore
of all that are dear to thee, let Jesus be
specially loved.

4. Let all be loved for Jesus' sake, but
Jesus for His own. Jesus Christ alone is
to be specially loved, for He alone is
found good and faithful above all friends.
For His sake and in Him let both enemies
and friends be dear to thee, and pray for
them all that they may all know and love
Him. Never desire to be specially praised
or loved, because this belongeth to God
alone, who hath none like unto Himself.
Nor wish thou that any one set his heart
on thee, nor do thou give thyself up to
the love of any, but let Jesus be in thee
and in every good man.

5. Be pure and free within thyself, and
be not entangled by any created thing.
Thou oughtest to bring a bare and clean
heart to God, if thou desirest to be ready
to see how gracious the Lord is. And in
truth, unless thou be prevented and drawn
on by His grace, thou wilt not attain to
this, that having cast out and dismissed
all else, thou alone art united to God.
For when the grace of God cometh to a

104

things

will be poor and weak and given up unto
troubles. In these thou art not to be
cast down nor to despair, but to rest with
calm mind on the will of God, and to
bear all things which come upon thee
unto the praise of Jesus Christ ; for after
winter cometh summer, after night re-
turneth day, after the tempest a great
calm.

CHAPTER IX.

Of the lack of all comfort.

IT is no hard thing to
despise human comfort,
when divine is present.
It is a great thing, yea
very great, to be able to
bear the loss both of
human and divine com-
fort ; and for the love of God willingly to
bear exile of heart, and in nought to seek
oneself, nor to look to one's own merit.

What great matter is it, if thou be cheer-
ful of heart and devout when favour
cometh to thee ? That is an hour wherein
all rejoice. Pleasantly enough doth he
ride whom the grace of God carrieth.
And what marvel, if he feeleth no burden
who is carried by the Almighty, and is
led onwards by the Guide from on high ?

2. We are willing to accept anything
for comfort, and it is difficult for a man
to be freed from himself. The holy
martyr Laurence overcame the love of
the world and even of his priestly master,
because he despised everything in the
world which seemed to be pleasant ; and
for the love of Christ he calmly suffered
even God's chief priest, Sixtus, whom he
dearly loved, to be taken from him. Thus
by the love of the Creator he overcame
the love of man, and instead of human
comfort he chose rather God's good plea-
sure. So also learn thou to resign any
near and beloved friend for the love of
God. Nor take it amiss when thou hast
been deserted by a friend, knowing that
we must all be parted from one another
at last.

3. Mightily and long must a man strive
within himself before he learn altogether
to overcome himself and to draw his
whole affection towards God. When a
man resteth upon himself he easily
slippeth away unto human comforts. But
a true lover of Christ, and a diligent
seeker after virtue, falleth not back upon
those comforts, nor seeketh such sweet-
nesses as may be tasted and handled,
but desireth rather hard exercises and to
undertake severe labours for Christ.

4. When therefore spiritual comfort is
given by God, receive it with giving of
thanks, and know that it is the gift of
God, not thy desert. Be not lifted up,
rejoice not overmuch nor foolishly pre-
sume, but rather be more humble for the
gift, more wary and more careful in all
thy doings, for that hour will pass away
and temptation will follow. When com-
fort is taken from thee do not straight-
way despair, but wait for the heavenly
visitation with humility and patience, for
God is able to give thee back greater
favour and consolation. This is not new
nor strange to those who have made trial

•HI

107

of the way of God, for with the great
saints and the ancient prophets there was
often this manner of change.

5. Wherefore one said when the favour
of God was present with him, / said in
my prosperity I shall never be moved]
but he goeth on to say what he felt within
himself when the favour departed, Thou
didst turn Thy face from me and I 'was
troubled. In spite whereof he in no wise
despaireth, but the more instantly en-
treateth God and saith, Unto Thee, O
Lord, will I cry, and will pray unto my
God', and then he receiveth the fruit of
his prayer and testifieth how he hath been
heard, saying, The Lord heard me and
had mercy upon me, the Lord 'was my
helper. But wherein ? Thou hast turnea
my heaviness into joy, Thou hast put off
my sackcloth and girded me with glad-
ness. If it was thus with the great
saints, we who are poor and needy ought
not to despair if we are sometimes in the
warmth and sometimes in the cold, for
the Spirit cometh and goeth according
to the good pleasure of His will. Where-

1 Ps. xxx. 6.

1 08

fore holy Job saith, Thou dost visit him
in the morning, and suddenly Thou dost
prove him*

6. Whereupon then can I hope, or
wherein may I trust save only in the
great mercy of God, and the hope of
heavenly grace ? For whether good men
are with me, godly brethren or faithful
friends, whether holy books or beautiful
discourses, whether sweet hymns and
songs, all these help but little, and have
but little savour when I am deserted by
God's favour and left to mine own poverty.
There is no better remedy, then, than
patience and denial of self, and an abiding
in the will of God.

7. I have never found any man so reli-
gious and godly, but that he felt some-
times a withdrawal of the divine favour,
and lack of fervour. No saint was ever
so filled with rapture, so enlightened, but
that sooner or later he was tempted.
For he is not worthy of the great vision
of God, who for God's sake hath not been
exercised by some temptation. For temp-
tation is wont to go before as a sign of

1 Job vii. 18.

III

109

the comfort which shall follow, and
heavenly comfort is promised to those who
are proved by temptation. As it is written,
To him that overcometh I will give to
eat of the tree of life*

8. Divine comfort is given that a man
may be stronger to bear adversities. ,And
temptation followeth, lest he be lifted up
because of the benefit. The devil sleepeth
not ; thy flesh is not yet dead ; therefore,
cease thou not to make thyself ready unto
the battle, for enemies stand on thy right
hand and on thy left, and they are never
at rest.

1 Rev. ii 7.

•CHAPTER X.
Of gratitude for the grace of God.

\VHY seekest thou
rest when thou art born
to labour ? Prepare thy-
self for patience more
than for comforts, and
for bearing the cross
more than for joy. For
who among the men of this world would
not gladly receive consolation and spi-
ritual joy if he might always have it ?
For spiritual comforts exceed all the
delights of the world and all the plea-
sures of the flesh. For all worldly delights
are either empty or unclean, whilst spi-
ritual delights alone are pleasant and
honourable, the offspring of virtue, and
poured forth by God into pure minds.
But no man can always enjoy these
divine comforts at his own will, because
the season of temptation ceaseth not for
long.

2. Great is the difference between a
visitation from above and false liberty of
spirit and great confidence in self. God
doeth well in giving us the grace of com-
fort, but man doeth ill in not immediately
giving God thanks thereof. And thus
the gifts of grace are not able to flow
unto us, because we are ungrateful to the
Author of them, and return them not
wholly to the Fountain whence they flow.
For grace ever becometh the portion of
him who is grateful, and that is taken
away from the proud which is wont to
be given to the humble.

3. I desire no consolation which taketh
away from me compunction, I love no
contemplation which leadeth to pride.
For all that is high is not holy, nor is
everything that is sweet good ; every
desire is not pure ; nor is everything that
is dear to us pleasing unto God. WilL
ingly do I accept that grace whereby I
am made humbler and more wary and
more ready to renounce myself. He who
is made learned by the gift of grace and
taught wisdom by the stroke of the with-
drawal thereof, will not dare to claim any

good thing for himself, but will rather
confess that he is poor and needy. Give
unto God the thing which is God's? and
ascribe to thyself that which is thine ;
that is, give thanks unto God for His
grace, but for thyself alone confess thy
fault, and that thy punishment is deserved
for thy fault.

4. Sit thou down always in the lowest
room and thou shalt be given the highest I
place.2 For the highest cannot be without |
the lowest. For the highest saints of
God are least in their own sight, and the
more glorious they are, so much the
lowlier are they in themselves ; full of
grace and heavenly glory, they are not
desirous of vain-glory ; resting on God
and strong in His might, they cannot be
lifted up in any wise. And they who
ascribe unto God all the good which they
have received, " seek not glory one of an-
other, but the glory which cometh from
God only," and they desire that God shall
be praised in Himself and in all His saints
above all things, and they are always
striving for this very thing.

1 Matt. xxii. 21. 2 Luke xiv. TO

5. Be thankful, therefore, for the least
benefit, and thou shall be worthy to receive
greater. Let the least be unto thee even
as the greatest, and let that which is of
little account be unto thee as a special
gift. If the majesty of the Giver be
considered, nothing that is given shall
seem small and of no worth, for that is
not a small thing which is given by the
Most High God. Yea, though He gave
punishment and stripes, we ought to be
thankful, because He ever doth for our
profit whatever He suffereth to come
upon us. He who seeketh to retain the
favour of God, let him be thankful for the
favour which is given, and patient in
respect of that which is taken away. Let
him pray that it may return ; let him be
wary and humble that he lose it not.

114

CHAPTER XL

Of the fewness of those who love the
Cross of Jesus,

JESUS hath many
lovers of His heavenly
kingdom, but few bearers
of His Cross. He hath
many seekers of comfort,
but few of tribulation.
He findeth many com-
panions of His table, but few of His
fasting. All desire to rejoice with Him,
few are willing to undergo anything for
His sake. Many follow Jesus that they
may eat of His loaves, but few that they
may drink of the cup of His passion.
Many are astonished at His miracles, few
follow after the shame of His Cross.
Many love Jesus so long as no adversities
happen to them. Many praise Him and
bless Him, so long as they receive any
comforts from Him. But if Jesus hide
Himself and withdraw from them a little

while, they fall either into complaining or
into too great dejection of mind.

2. But they who love Jesus for Jesus'"
sake, and not for any consolation of their
own, bless Him in all tribulation and
anguish of heart as in the highest con-
solation. And if He should never give
them consolation, nevertheless they would
always praise Him and always give Him
thanks.

3. Oh what power hath the pure love
of Jesus, unmixed with any gain or love
of self! Should not all they be called
mercenary who are always seeking conso-
lations? Do they not prove themselves
lovers of self more than of Christ who are
always seeking their own gain and advan-
tage? Where shall be found one who is
willing to serve God altogether for nought?

4. Rarely is any one found so spiritual
as to be stripped of all selfish thoughts,
for who shall find a man truly poor in
spirit and free of all created things ? "His
value is from afar, yea from the ends of
the earth." A man may give away all his
goods, yet that is nothing ; and if he do
many deeds of penitence, yet that is a

small thing ; and though he understand all
knowledge, yet that is afar off; and if he
have great virtue and zealous devotion, yet
much is lacking unto him, yea, one thing
which is the most necessary to him of all.
What is it then ? That having given up all
things besides, he give up himself and
go forth from himself utterly, and retain
nothing of self-love ; and having done all
things which he knoweth to be his duty
to do, that he feel that he hath done
nothing. Let him not reckon that much
which might be much esteemed, but let
him pronounce himself to be in truth
an unprofitable servant, as the Truth
Himself saith, When ye have done all
things that are commanded you, say, we
are improfitable servants* Then may he
be truly poor and naked in spirit, and
be able to say with the Prophet, As for
me, I am poor and needy* Nevertheless,
no man is richer than he, no man stronger,
no man freer. For he knoweth both how
to give up himself and all things, and how
to be lowly in his own eyes.

Luke xvii. 10.

2 Ps. xxv. 16.

117

CHAPTER XII.

Of the royal way of the Holy Cross.

HAT seemeth a hard
saying to many, If any
man will come after Me,
let him deny himself and
take up his Cross and
follow Me.1 But it will
be much harder to hear
that last sentence, Depart from me, ye
wicked, into eternal fire? For they who
now willingly hear the word of the Cross
and follow it, shall not then fear the
hearing of eternal damnation. This sign
of the Cross shall be in heaven when
the Lord cometh to judgment. Then all
servants of the Cross, who in life have
conformed themselves to the Crucified,
shall draw nigh unto Christ the Judge
with great boldness.

2. Why fearest thou then to take up
the cross which leadeth to a kingdom ?
In the Cross is health, in the Cross is life,

1 Mat. xvi. 24. 2 Matt. xxv. 41.

118

in the Cross is protection from enemies,
in the Cross is heavenly sweetness, in the
Cross strength of mind, in the Cross joy
of the spirit, in the Cross the height of
virtue, in the Cross perfection of holiness.
There is no health of the soul, no hope
of eternal life, save in the Cross. Take
up therefore thy cross and follow Jesus,
and thou shalt go into eternal life. He
went before thee bearing His Cross, and
died for thee upon the Cross, that thou
also mayest bear thy cross and mayest
love to be crucified upon it. For if thou
be dead with Him, thou shalt also live
with Him, and if thou be a partaker
of His sufferings thou shalt be also of
His glory.

3. Behold everything dependeth upon
the Cross, and everything lieth in dying ;
and there is none other way unto life and
to true inward peace, except the way of
the holy Cross and of daily mortification.
Go where thou wilt, seek whatsoever thou
wilt, and thou shalt find no higher way
above nor safer way below, than the way
of the Holy Cross. Dispose and order
all things according to thine own will and

119

judgment, and thou shalt ever find some-
thing to suffer either willingly or unwill-
ingly, and thus thou shalt ever find thy
cross. For thou shalt either feel pain
of body, or tribulation of spirit within thy
soul.

4. Sometimes thou wilt be forsaken of
God, sometimes thou wilt be tried by thy
neighbour, and, which is more, thou wilt
often be wearisome to thyself. And still
thou canst not be delivered nor eased
by any remedy or consolation, but must
bear so long as God will. For God
will have thee learn to suffer tribulation
without consolation, and to submit thyself
fully to it, and by tribulation be made
more humble. No man understandeth
the Passion of Christ in his heart so well
as he who hath had somewhat of the like
suffering himself. The Cross therefore is
alway ready, and everywhere waiteth for
thee. Thou canst not flee from it whither-
soever thou hurriest, for whithersoever
thou comest, thou bearest thyself with
thee, and shalt ever find thyself. Turn
thee above, turn thee below, turn thee
without, turn thee within, and in them all

120

£/

thou shalt find the Cross ; and needful is
t that thou everywhere possess patience
f thou wilt have internal peace and gain

the everlasting crown.

5. If thou willingly bear the Cross it
will bear thee, and will bring thee to the
end which thou seekest, even where there
shall be the end of suffering ; though it
shall not be here. If thou bear it un-
willingly, thou makest a burden for thyself
and greatly increaseth thy load, and yet
nevertheless thou must bear it. If thou
cast away one cross, without doubt thou
shalt find another, and perchance a heavier.

6. Thinkest thou to escape what no
mortal hath been able to avoid ? Which
of the saints in the world hath been with-
out the cross and tribulation ? For not
even Jesus Christ our Lord was one hour
without the anguish of His Passion, so
long as He lived. // behoved. He said,
Christ to suffer and to rise from the dead,
and so to enter into His glory.1 And how
dost thou seek another way than this
royal way, which is the way of the Holy
Cross ?

1 Luke xxiv. 46.

7. The whole life of Christ was a cross
and a martyrdom, and dost thou seek for
thyself rest and joy ? Thou art wrong,
thou art wrong, if thou seekest aught but
to suffer tribulations, for this whole mortal
life is full of miseries and set round with
crosses. And the higher a man hath
advanced in the spirit, the heavier crosses
he will often find, because the sorrow of his
banishment increaseth with the strength
of his love.

8. But yet the man who is thus in so
many wise afflicted, is not without refresh-
ment of consolation, because he feeleth
abundant fruit to be growing within him
out of the bearing of his cross. For whilst
he willingly submitteth himself to it, every
burden of tribulation is turned into an
assurance of divine comfort, and the
more the flesh is wasted by affliction, the
more is the spirit strengthened mightily
by inward grace. And ofttimes so greatly
is he comforted by the desire for tribula-
tion and adversity, through love of con-
formity to the Cross of Christ, that he
would not be without sorrow and tribula-
tion ; for he believeth that he shall be the

more acceptable to God, the more and
the heavier burdens he is able to bear
for His sake. This is not the virtue of
man, but the grace of Christ which hath
such power and energy in the weak flesh,
that what it naturally hateth and fleeth
from, this it draweth nigh to and loveth
through fervour of spirit.

9. It is not in the nature of man to bear
the cross, to love the cross, to keep under
the body and bring it into subjection, to
fly from honours, to bear reproaches
meekly, to despise self and desire to be
despised, to bear all adversities and losses,
and to desire no prosperity in this world.
If thou lookest to thyself, thou wilt of
thyself be able to do none of this ; but
if thou trustest in the Lord, endurance
shall be given thee from heaven, and the
world and the flesh shall be made subject
to thy command. Yea, thou shalt not
even fear thine adversary the devil, if
thou be armed with faith and signed with
the Cross of Christ.

10. Set thyself, therefore, like a good
and faithful servant of Christ, to the man-
ful bearing of the Cross of thy Lord, who

123

out of love was crucified for thee. Prepare
thyself for the bearing many adversities
and manifold troubles in this wretched life ;
because so it shall be with thee where-
soever thou art, and so in very deed thou
shalt find it, wherever thou hide thyself
Thus it must be ; and there is no means
of escaping from tribulation and sorrow,
except to bear them patiently. Drink
thou lovingly thy Lord's cup if thou de-
sirest to be His friend and to have thy lot
with Him. Leave consolations to God,
let Him do as seemeth best to Him con-
cerning them. But do thou set thyself to
endure tribulations, and reckon them the
best consolations ; for the sufferings of this
present time are not worthy to be compared
with the glory which shall be revealed in
us,1 nor would they be even if thou wert
to endure them all.

ii. When thou hast come to this, that
tribulation is sweet and pleasant to thee
for Christ's sake, then reckon that it is
well with thee, because thou hast found
paradise on earth. So long as it is hard
to thee to suffer and thou desirest to

1 Rom. viii. 18.

124

escape, so long it will not be well with
thee, and tribulations will follow thee
everywhere.

12. If thou settest thyself to that thou
oughtest, namely, to suffer and to die, it
shall soon go better with thee, and thou
shalt find peace. Though thou shouldst
be caught up with Paul unto the third
heaven,1 thou art not on that account
secure from suffering no evil. / will show
him, saith Jesus, what great things he
must suffer for My Harness sake.12 It re-
maineth, therefore, to thee to suffer, if
thou wilt love Jesus and serve Him con-
tinually.

13. Oh that thou wert worthy to suffer
something for the name of Jesus ! how
great glory should await thee, what re-
joicing among all the saints of God, what
bright example also to thy neighbour !
For all men commend patience, although
few be willing to practise it. Thou
oughtest surely to suffer a little for Christ
when many suffer heavier things for the
world.

14. Know thou of a surety that thou

1 2 Cor. xii. 2. 2 Acts ix. 16.

125

oughtest to lead the life of a dying man.
And the more a man dieth to himself,
the more he beginneth to live towards
God. None is fit for the understanding
of heavenly things, unless he hath sub-
mitted himself to bearing adversities for
Christ. Nothing more acceptable to God,
nothing more healthful for thyself in this
world, than to suffer willingly for Christ.
And if it were thine to choose, thou
oughtest rather to wish to suffer adver-
sities for Christ, than to be refreshed with
manifold consolations, for thou wouldest
be more like Christ and more conformed
to all saints. For our worthiness and
growth in grace lieth not in manv delights
and consolations, but rather in bearing
many troubles and adversities.

15. If indeed there had been anything
better and more profitable to the health
of men than to suffer, Christ would surely
have shown it by word and example. For
both the disciples who followed Him and
all who desire to follow Him He plainly
exhorteth to bear their cross, and saith, IJ
any man will come after Me, let him deny
himself and take up his cross, and follow

Me? So now that we have thoroughly
read and studied all things, let us hear
the conclusion of the whole matter, We
must through much tribulation enter into
the kingdom of God*

127

ffi

BOOK III.
ON INWARD CONSOLATION

CHAPTER I.

Of the inward voice of Christ to the faithful soul.

1 WILL hearken what the Lord God shall
say within me.1 Blessed is the soul which

heareth the Lord speaking within it, and
receiveth the word of consolation from
His mouth. Blessed are the ears which
receive the echoes of the soft whisper of
God, and turn not aside to the whisper-
ings of this world. Blessed truly are the
ears which listen not to the voice that
soundeth without, but to that which teach-
eth truth inwardly. Blessed are the eyes
which are closed to things without, but
are fixed upon things within. Blessed
are they who search into inward things
and study to prepare themselves more
and more by daily exercises for the re-
ceiving of heavenly mysteries. Blessed
are they who long to have leisure for
God, and free themselves from every hin-
drance of the world. Think on these
things, O my soul, and shut the doors of
thy carnal desires, so mayest thou hear
what the Lord God will say within thee.

2. These things saith thy Beloved, " I
am thy salvation, I am thy peace and thy
life. Keep thee unto Me, and thou
shalt find peace." Put away from thee all
transitory things, seek those things that
are eternal. For what are all temporal

CHRIST THE CONSOLER

things but deceits, and what shall all
created things help thee if thou be for-
saken by the Creator ? Therefore put all
things else away, and give thyself to the
Creator, to be well pleasing and faithful
to Him, that thou mayest be able to
attain true blessedness.

CHAPTER II.

What the truth saith inwardly without
noise of words,

SPEAK, Lord, for Thy
servant heareth? I am
Thy servant ; O give me
understanding that I may
know Thy testimonies.
Incline my heart unto
the words of Thy mouth?
Let thy speech distil as the dew. The
children of Israel spake in old time to
Moses, Speak thou unto us and we will
hear, but let not the Lord speak unto us
lest we die.^ Not thus, O Lord, not thus

1 i Sam. iii. 9. 2 Ps cxix. 125 3 Exod xx. 19.

133

do I pray, but rather with Samuel the
prophet, I beseech Thee humbly and ear-
nestly, Speak, Lord, for Thy servant
heareth. Let not Moses speak to me, nor
any prophet, but rather speak Thou, O
Lord God, who didst inspire and illu-
minate all the prophets ; for Thou alone
without them canst perfectly fill me with
knowledge, whilst they without Thee shall
profit nothing.

2. They can indeed utter words, but
they give not the spirit. They speak with
exceeding beauty, but when Thou art
silent they kindle not the heart. They
give us scriptures, but Thou makest
known the sense thereof. They bring us
mysteries, but Thou revealest the things
which are signified. They utter com-
mandments, but Thou helpest to the
fulfilling of them. They show the way,
but Thou givest strength for the journey.
They act only outwardly, but Thou dost
instruct and enlighten the heart. They
water, but Thou givest the increase. They
cry with words, but Thou givest under-
standing to the hearer.

3. Therefore let not Moses speak to me,

but Thou, O Lord my God, Eternal Truth ;
lest I die and bring forth no fruit, being
outwardly admonished, but not enkindled
within ; lest the word heard but not fol-
lowed, known but not loved, believed but
not obeyed, rise up against me in the
judgment. Speak, Lord, for Thy servant
heareth ; Thou hast the words of eternal
life* Speak unto me for some consola-
tion unto my soul, for the amendment
of my whole life, and for the praise and
glory and eternal honour of Thy Name.

1 John vi. 68.

135

CHAPTER III.

How all the words of God are to be heard
with humility, and how many con-
sider them not.

MY Son, hear My
words, for My words are
most sweet, surpassing
all the knowledge of the
philosophers and wise
men of this world. My
words are spirit, and
they are life,1 and are not to be weighed
by man's understanding. They are not
to be drawn forth for vain approbation,
but to be heard in silence, and to be
received with all humility and with deep
love."

2. And I said, "Blessed is the man whom
Thou teaches t, O Lord, andinstructest him
in Thy law, that Thou mayest give him
rest in time of adversity? and that he be
not desolate in the earth."

3. " I," saith the Lord, " taught the pro-

1 John vi. 63.

2 Ps. xciv. 13.

136

phets from the beginning, and even now
cease I not to speak unto all ; but many
are deaf and hardened against my voice ;
many love to listen to the world rather
than to God, they follow after the desires
of the flesh more readily than after the
good pleasure of God. The world pro-
miseth things that are temporal and small,
and it is served with great eagerness.
I promise things that are great and eter-
nal, and the hearts of mortals are slow to
stir. Who serveth and obeyeth Me in all
things, with such carefulness as he serveth
the world and its rulers ?

Bethou ashamed, O Sidon, saith the sea;'
And if thou reason seekest, hear thou me.

For a little reward men make a long
journey ; for eternal life many will scarce
lift a foot once from the ground. Mean
reward is sought after ; for a single piece
of money sometimes there is shameful
striving ; for a thing which is vain and
for a trifling promise, men shrink not
from toiling day and night."

4. " But, O shame ! for an unchangeable

1 Isaiah xxiii. 4.

137

good, for an inestimable reward, for the
highest honour and for a glory that fadeth
not away, it is irksome to them to toil
even a little. Be thou ashamed therefore,
slothful and discontented servant, for
they are found readier unto perdition than
thou unto life. They rejoice more heartily
in vanity than thou in the truth. Some-
times indeed they are disappointed ot
their hope, but my promise faileth no
man, nor sendeth away empty him who
trusteth in Me. What I have promised
I will give ; what I have said I will fulfil ;
if only a man remain faithful in my love
unto the end. Therefore am I the
rewarder of all good men, and a strong
approver of all who are godly.

5. ''Write My words in thy heart and
consider them diligently, for they shall
be very needful to thee in time of temp-
tation. What thou understandest not
when thou readest, thou shall know in
the time of thy visitation. I am wont to
visit mine elect in twofold manner, even
by temptation and by comfort, and I
teach them two lessons day by day, the
one in chiding their faults, the other in

138

exhorting them to grow in grace. He
who hath My words and reject eth them,
hath one who shall judge him at the
last day."

A prayer for the spirit of devotion.

6. O Lord my God, Thou art all my
good, and who am I that I should dare
to speak unto Thee ? I am the very
poorest of Thy servants, an abject worm,
much poorer and more despicable than
I know or dare to say. Nevertheless
remember, O Lord, that I am nothing, I
have nothing, and can do nothing. Thou
only art good, just and holy ; Thou canst
do all things, art over all things, fillest
all things, leaving empty only the sinner.
Call to mind Thy tender mercies, and fill
my heart with Thy grace, Thou who wilt
not that Thy work should return to Thee
void.

7 How can I bear this miserable life
unless Thy mercy and grace strengthen
me ? Turn not away Thy face from me,
delay not Thy visitation. Withdraw not
Thou Thy comfort from me, lest my soul
" gasp after thee as a thirsty land." Lord,

139

teach me to do Thy will, teach me to walk
humbly and uprightly before Thee, for
Thou art my wisdom, who knowest me in
truth, and knewest me before the world
was made and before I was born into
the world.

CHAPTER IV.

How we must walk in truth and humility
before God.

M Y Son ! walk be-
fore Me in truth, and in
the simplicity of thy heart
seek Me continually. He
who walketh before Me
in the truth shall be safe
from evil assaults, and
the truth shall deliver him from the wiles
and slanders of the wicked. If the truth
shall make thee free, thou shalt be free
indeed, and shalt not care for the vain
words of men."

2. Lord, it is true as Thou sayest ; let it,
I pray Thee, be so with me ; let Thy truth

140

teach me, let it keep me and preserve me
safe unto the end. Let it free me from
all evil and inordinate affection, and I
will walk before Thee in great freedom
of heart.

3. " I will teach thee," saith the Truth,
"the things which are right and pleasing
before Me. Think upon thy sins with
great displeasure and sorrow, and never
think thyself anything because of thy
good works. Verily thou art a sinner,
liable to many passions, yea, tied and
bound with them. Of thyself thou always
tendest unto nothing, thou wilt quickly
fall, quickly be conquered, quickly dis-
turbed, quickly undone. Thou hast nought
whereof to glory, but many reasons why
thou shouldest reckon thyself vile, for
thou art far weaker than thou art able
to comprehend.

4. " Let, therefore, nothing which thou
doest seem to thee great ; let nothing be
grand, nothing of value or beauty, nothing
worthy of honour, nothing lofty, nothing
praiseworthy or desirable, save what is
eternal. Let the eternal truth please thee
above all things, let thine own great vile-

141

'«§

ness displease thee continually. Fear,
denounce, flee nothing so much as thine
own faults and sins, which ought to be
more displeasing to thee than any loss
whatsoever of goods. There are some
who walk not sincerely before me, but
being led by curiosity and pride, they
desire to know my secret things and to
understand the deep things of God, whilst
they neglect themselves and their salva-
tion. These often fall into great tempta-
tions, and sins because of their pride and
curiosity, for I am against them.

5. " Fear thou the judgments of God,
fear greatly the wrath of the Almighty.
Shrink from debating upon the works of
the Most High, but search narrowly thine
own iniquities, into what great sins thou
hast fallen, and how many good things
thou hast neglected. There are some
who carry their devotion only in books,
some in pictures, some in outward signs
and figures ; some have Me in their
mouths but little in their hearts. Others
there are who, being enlightened in their
understanding and purged in their affec-
tions, continually long after eternal things,

hear of earthly things with unwillingness,
obey the necessities of nature with sorrow.
And these understand what the Spirit of
truth speaketh in them ; for He teacheth
them to despise earthly things and to
love heavenly, to neglect the world and to
desire heaven all the day and night."

CHAPTER V

Of the wonderful power of the Divine
Love.

I BLESS Thee, O
Heavenly Father, Father
of my Lord Jesus Christ,
for that Thou hast vouch-
safed to think of me,
poor that I am. O Father
of Mercies and God of all
comfort* I give thanks unto Thee, who
refreshest me sometimes with Thine own
comfort, when I am unworthy of any
comfort. I bless and glorify Thee con-
tinually, with Thine only begotten Son and
the Holy Ghost, the Paraclete, for ever

and ever. O Lord God, Holy Lover of
my soul, when Thou shalt come into my
heart, all my inward parts shall rejoice.
Thou art my glory and the joy of my
heart, Thou art my hope and my refuge
in the day of my trouble.

2. But because I am still weak in love
and imperfect in virtue, I need to be
strengthened and comforted by Thee ;
therefore visit Thou me often and instruct
me with Thy holy ways of discipline.
Deliver me from evil passions, and cleanse
my heart from all inordinate affections,
that, being healed and altogether cleansed
within, I may be made ready to love,
strong to suffer, steadfast to endure.

3. Love is a great thing, a good above
all others, which alone maketh every
heavy burden light, and equaliseth every
inequality. For it beareth the burden
and maketh it no burden, it maketh every
bitter thing to be sweet and of good taste.
The surpassing love of Jesus impelleth
to great works, and exciteth to the con-
tinual desiring of greater perfection.
Love willeth to be raised up, and not to
be held down by any mean thing. Love

\villeth to be free and aloof from all
worldly affection, lest its inward power of
vision be hindered, lest it be entangled
by any worldly prosperity or overcome
by adversity. Nothing is sweeter than
love, nothing stronger, nothing loftier,
nothing broader, nothing pleasanter, no-
thing fuller nor better in heaven nor in
earth, for love was born of God and
cannot rest save in God above all created
things.

4. He who loveth flyeth, runneth, and
is glad ; he is free and not hindered.
He giveth all things for all things, and
hath all things in all things, because he
resteth in One who is high above all,
from whom every good floweth and pro-
ceedeth. He looketh not for gifts, but
turneth himself to the Giver above all
good things. Love oftentimes knoweth
no measure, but breaketh out above all
measure ; love feeleth no burden, reckon-
eth not labours, striveth after more
than it is able to do, pleadeth not im-
possibility, because it judgeth all things
which are lawful for it to be possible. It
is strong therefore for all things, and it

145

fulfilleth many things, and is successful
where he who loveth not faileth and lieth
down.

5. Love is watchful, and whilst sleeping
still keepeth watch ; though fatigued it
is not weary, though pressed it is not
forced, though alarmed it is not terri-
fied, but, like the living flame and the
burning torch, it breaketh forth on high
and securely triumpheth. If a man loveth,
he knoweth what this voice crieth. For
the ardent affection of the soul is a great
clamour in the ears of God, and it saith :
My God, my Beloved ! Thou art all mine,
and I am all Thine.

6. Enlarge Thou me in love, that I may
learn to taste with the innermost mouth
of my heart how sweet it is to love, to
be dissolved, and to swim in love. Let
me be holden by love, mounting above
myself through exceeding fervour and
admiration. Let me sing the song of love,
let me follow Thee my Beloved on high,
let my soul exhaust itself in Thy praise,
exulting with love. Let me love Thee
more than myself, not loving myself ex-
cept for Thy sake, and all men in Thee

who truly love Thee, as the law of love
commandeth which shineth forth from
Thee.

7. Love is swift, sincere, pious, pleasant,
gentle, strong, patient, faithful, prudent,
long-suffering, manly, and never seeking
her own ; for wheresoever a man seeketh
his own, there he falleth from love. Love
is circumspect, humble, and upright ; not
weak, not fickle, nor intent on vain things ;
sober, chaste, steadfast, quiet, and guarded
in all the senses. Love is subject and
obedient to all that are in authority, vile
and lowly in its own sight, devout and
grateful towards God, faithful and always
trusting in Him, even when God hideth
His face, for without sorrow we cannot
live in love.

8. He who is not ready to suffer all
things, and to conform to the will of the
Beloved, is not worthy to be called a lover
of God. It behoveth him who loveth to
embrace willingly all hard and bitter
things for the Beloved's sake, and not to
be drawn away from Him because of
any contrary accidents.

147

•35*1

CHAPTER VI.

Of the proving of the true lover.

JVlY Son, thou art
not yet strong and pru-
dent in thy love."

2. Wherefore, O my
Lord ?

3. " Because for a
little opposition thou

fallest away from thy undertakings, and
too eagerly seekest after consolation. The
strong lover standeth fast in temptations,
and believeth not the evil persuasions of
the enemy. As in prosperity I please
him, so in adversity I do not displease.

4. " The prudent lover considereth not
the gift of the lover so much as the love
of the giver. He looketh for the affection
more than the value, and setteth all gifts
lower than the Beloved. The noble lover
resteth not in the gift, but in Me above
every gift.

5. " All is not lost, though thou some-
times think of Me or of My saints, less

148

thin thou shouldest desire. That good
and sweet affection which thou sometimes
perceivest is the effect of present grace
and some foretaste of the heavenly coun-
try ; but hereon thou must not too
much depend, for it goeth and cometh.
But to strive against the evil motions of
the mind which come to us, and to resist
the suggestions of the devil, is a token of
virtue and great merit.

6. "Therefore let not strange fancies
disturb thee, whencesoever they arise.
Bravely observe thy purpose and thy up-
right intentions towards God. It is not
an illusion when thou art sometimes sud-
denly carried away into rapture, and then
suddenly art brought back to the wonted
vanities of thy heart. For thou dost
rather unwillingly undergo them than
cause them ; and so long as they dis-
please thee and thou strivest against
them, it is a merit and no loss.

7. " Know thou that thine old enemy
altogether striveth to hinder thy pursuit
after good, and to deter thee from every
godly exercise, to wit, the contemplation
of the Saints, the pious remembrance of

149

My passion, the profitable recollection of
sin, the keeping of thy own heart, and the
steadfast purpose to grow in virtue. He
suggesteth to thee many evil thoughts,
that he may work in thee weariness and
terror, and so draw thee away from prayer
and holy reading. Humble confession
displeaseth him, and if he were able he
would make thee to cease from Com-
munion. Believe him not, nor heed him,
though many a time he hath laid for thee
the snares of deceit. Account it to be
from him, when he suggesteth evil and
unclean thoughts. Say unto him, 'Depart,
unclean spirit ; put on shame, miserable
one ; horribly unclean art thou, who
bringest such things to mine ears. Depart
from me, detestable deceiver ; thou shalt
have no part in me ; but Jesus shall be
with me, as a strong warrior, and thou
shalt stand confounded. Rather would 1
die and bear all suffering, than consent
unto thee. Hold thy peace and be dumb,
I will not hear thee more ; though thou
plottest more snares against me. The
Lord is my light and my salvation : whom
then shall I fear ? Though a host of men

should rise up against me, yet shall not
my heart be afraid. The Lord is my
strength and my Redeemer? '

8. " Strive thou like a good soldier ;
and if sometimes thou fail through weak-
ness, put on thy strength more bravely
than before, trusting in My more abund-
ant grace, and take thou much heed of
vain confidence and pride. Because of it
many are led into error, and sometimes
fall into blindness well-nigh irremediable.
Let this ruin of the proud, who foolishly
lift themselves up, be to thee for a warning
and a continual exhortation to humility."

—3: xix. 14.

CHAPTER VII.

Of hiding our grace under the guard oj
humility.

JVlY Son, it is better
and safer for thee to hide
the grace of devotion,
and not to lift thyself up
on high, nor to speak
much thereof, nor to

value it greatly ; but

rather to despise thyself, and to fear as
though this grace were given to one un-
worthy thereof. Nor must thou depend
too much upon this feeling, for it can very
quickly be turned into its opposite. Think
when thou art in a state of grace, how
miserable and poor thou art wont to be
without grace. Nor is there advance in
spiritual life in this alone, that thou hast
the grace of consolation, but that thou
humbly and unselfishly and patiently
takest the withdrawal thereof ; so that thou
cease not from the exercise of prayer,
nor suffer thy other common duties to

152

be in anywise neglected ; rather do thy
task more readily, as though thou hadst
gained more strength and knowledge ;
and do not altogether neglect thyself
because of the dearth and anxiety of
spirit which thou feelest.

2. " For there are many, who when
things have not gone prosperously with
them, become forthwith impatient or sloth-
ful. For the way of a man is not in
himself? but it is God's to give and to
console, when He will, and as much as
He will, and whom He will, as it shall
please Him, and no further. Some who
were presumptuous because of the grace
of devotion within them, have destroyed
themselves, because they would do more
than they were able, not considering the
measure of their own littleness, but rather
following the impulse of the heart, than
the judgment of the reason. And because
they presumed beyond what was well-
pleasing unto God, therefore they quickly
lost grace. They became poor and were
left vile, who had built for themselves
their nest in heaven ; so that being hum-

1 Jer. x. 23.

153

bled and stricken with poverty, they
might learn not to fly with their own
wings, but to put their trust under My
feathers. They who are as yet new and
unskilled in the way of the Lord, unless
they rule themselves after the counsel of
the wise, may easily be deceived and led
away.

3. " But if they wish to follow their
own fancies rather than trust the experience
of others, the result will be very danger-
ous to them, if they still refuse to
be drawn away from their own notion.
Those who are wise in their own con-
ceits seldom patiently endure to be ruled
by others. It is better to have a small
portion of wisdom with humility and a
slender understanding, than great trea-
sures of sciences with vain self-esteem. It
is better for thee to have less than much
of what may make thee proud. He doeth
not very discreetly who giveth himself en-
tirely to joy, forgetting his former helpless-
ness and the chaste fear of the Lord which
feareth to lose the grace offered. Nor
is he very wise after a manly sort, who
in time of adversity, or any trouble what-

soever, beareth himself too. despairingly,
and feeleth concerning Me less trustfully
than he ought.

4. "He who in time of peace willeth to
be over-secure shall be often found in time
of war over-dispirited and full of fears.
If thou knewest always how to continue
humble and moderate in thyself, and to
guide and rule thine own spirit well,
thou wouldest not so quickly fall into
danger and mischief. It is good counsel
that when fervour of spirit is kindled
thou should est meditate how it will be
with thee when the light is taken away.
Which when it doth happen, remember
that still the light may return again,
which I have taken away for a time for
a warning to thee, and also for mine own
glory. Such a trial is often more useful
than if thou hadst always things pro-
sperous according to thine own will.

5. " For merits are not to be reckoned
by this, that a man hath many visions
or consolations, or that he is skilled in
the Scriptures, or that he is placed in
a high situation ; but that he is grounded
upon true humility and filled with divine

charity, that he always purely and up-
rightly seeketh the honour of God, that
he setteth not by himself, but unfeignedly
despiseth himself, and even rejoiceth to
be despised and humbled by others more
than to be honoured."

CHAPTER VIII.

Of a low estimation of self in the sight
of God.

1 WILL speak unto my
Lord who am but dust
and ashes. If I count
myself more, behold Thou
standest against me, and
my iniquities bear true
testimony and I cannot
gainsay it. But if I abase myself and
bring myself to nought, and shrink from
all self-esteem, and grind myself to dust
which I am, Thy grace will be favourable
unto me, and Thy light will be near unto
my heart ; and all self-esteem, how little
soever it be, shall be swallowed up in the
depth of my nothingness and shall perish

156

for ever. There Thou showest to me my-
self, what I am, what I was, and whither
I have come : so foolish was I and igno-
rant? If I am left to myself, behold I
am nothing, I am all weakness ; but if
suddenly Thou look upon me, immediately
I am made strong and filled with new joy
And it is great marvel that I am so sud-
denly lifted up and so graciously embraced
by Thee, since I am always being carried
to the deep by my own weight.

2. This is the doing of Thy love which
freely goeth before me and succoureth me
in so many necessities, which guardeth
me also in great dangers and snatcheth
me, as I may truly say, from innumerable
evils. For verily, by loving myself amiss,
I lost myself, and by seeking and sincerely
loving Thee alone, I found both myself
and Thee, and through love I have brought
myself to yet deeper nothingness : be-
cause Thou, O most sweet Lord, dealest
with me beyond all merit, and above all
which I dare ask or think.

3. Blessed be Thou, O my God, because
though I be unworthy of all Thy benefits,

1 Ps. Ixxiii. 22.

Thy bountiful and infinite goodness never
ceaseth to do good even to ingrates and
to those who are turned far from Thee.
Turn Thou us unto Thyself, that we may
be grateful, humble, and godly, for Thou
art our salvation, our courage, and our
strength.

CHAPTER IX.

That all things are to be referred to God,
as the final end.

Son, I must be
thy Supreme and final
end, if thou desirest to
be truly happy. Out of
such purpose thy affec-
tion shall be purified.
which too often is sin-
fully bent upon itself and upon created
things. For if thou seekest thyself in
any matter, straightway thou wilt fail
within thyself and grow barren. There-
fore refer everything to Me first of all,
for it is I who gave thee all. So look
upon each blessing as flowing from the

Supreme Good, and thus all things are to
be attributed to Me as their source.

2. " From Me the humble and great,
the poor and the rich, draw water as
from a living fountain, and they who
serve Me with a free and faithful spirit,
shall receive grace for grace. But he
who will glory apart from Me, or will
be delighted with any good which lieth
in himself, shall not be established in
true joy, nor shall be enlarged in heart,
but shall be greatly hindered and thrown
into tribulation. Therefore thou must not
ascribe any good to thyself, nor look upon
virtue as belonging to any man, but as-
cribe it all unto God, without whom man
hath nothing. I gave all, I will receive
all again, and with great strictness require
I the giving of thanks.

3. "This is the Truth, and by it the
vanity of boasting is put to flight. And
if heavenly grace and true charity shall
enter into thee, there shall be no envy,
nor straitening of the heart, nor shall any
self-love take possession of thee. For
divine charity conquereth all things, and
enlargeth all the powers of the soul. If

thou art truly wise, thou wilt rejoice in
Me alone, thou wilt hope in Me alone ;
for there is none good but • one, that is
God* who is to be praised above all things,
and in all things to receive blessing."

CHAPTER X.

That it is sweet to despise the world and
to serve God.

OW will I speak
again, O Lord, and hold
not my peace ; I will say
in the ears of my God,
my Lord, and my King,
who is exalted above all,

Oh how plentiful is Thy

goodness which Thou hast laid up for
them that fear Thee !* But what art Thou
to those who love Thee ? What to those
who serve thee with their whole heart?
Truly unspeakable is the sweetness of
the contemplation of Thee, which Thou
bestowest upon those who love Thee.

Luke xviii. 19.

Ps.

160

In this most of all Thou hast showed me
the sweetness of Thy charity, that when I
was not, Thou madest me, and when I
wandered far from Thee, Thou broughtest
me back that I might serve Thee, and
commandedst me to love Thee.

2. O Fountain of perpetual love, what
shall I say concerning Thee ? How shall
I be unmindful of Thee, who didst vouch-
safe to remember me, even after I pined
away and perished ? Thou hast had mercy
beyond all hope upon Thy servant, and
hast showed Thy grace and friendship

| beyond all deserving. What reward shall
| I render Thee for this Thy grace ? For
it is not given unto all to renounce this
world and its affairs, and to take up a
religious life. For is it a great thing that
I should serve Thee, whom every creature
ought to serve? It ought not to seem a
great thing to me to serve Thee ; but
rather this appeareth to me a great and
wonderful thing, that Thou vouchsafest to
receive as Thy servant one so poor and
unworthy, and to join him unto Thy
chosen servants.

3. Behold all things which I have are

161

Thine, and with them I serve Thee. And
yet verily it is Thou who servest me,
rather than I Thee. Behold the heaven
and the earth which Thou hast created
for the service of men ; they are at Thy
bidding, and perform daily whatsoever
Thou dost command. Yea, and this is
little ; for Thou hast even ordained the
Angels for the service of man. But it
surpasseth even all these things, that
Thou Thyself didst vouchsafe to minister
unto man, and didst promise that Thou
wouldest give Thyself unto him.

4. What shall I render unto Thee for
all these Thy manifold mercies ? Oh that
I were able to serve Thee all the days of
my life ! Oh that even for one day I were
enabled to do Thee service worthy of
Thyself ! For verily Thou art worthy of
all service, all honour, and praise without
end. Verily Thou art my God, and I am
Thy poor servant, who am bound to serve
Thee with all my strength, nor ought I
ever to grow weary of Thy praise. This
is my wish, this is my exceeding great
desire, and whatsoever is lacking to me,
vouchsafe Thou to supply.

162

It"'!*

5. It is great honour, great glory to
serve Thee, and to despise all for Thy
sake. For they shall have great grace
who of their own will shall submit them-
selves to Thy most holy service. They
who for Thy love have cast away every
carnal delight shall find the sweetest con-
solation of the Holy Ghost. They who
enter the narrow way of life for Thy
Name's sake, and have put away all
worldly cares, shall attain great liberty of
spirit.

6. Oh grateful and delightsome service
of God, whereby man is made truly free
and holy ! Oh sacred condition of the
religious servant, which maketh man equal
to the Angels, well-pleasing unto God,
terrible to evil spirits, and acceptable to
all faithful ones! Oh service to be em-
braced and ever desired, in which the
highest good is promised, and joy is
gained which shall remain for evermore !

163

CHAPTER XI.

That the desires of the heart are to be
examined and governed.

MY Son, thou hast
still many things to learn,
which thou hast not well
learned yet."

.->. What are they,
Lord ?

3. " To place thy desire
altogether in subjection to My good plea-
sure, and not to be a lover of thyself, but
an earnest seeker of My will. Thy desires
often excite and urge thee forward ; but
consider with thyself whether thou art
not more moved for thine own objects
than for My honour. If it is Myself that
thou seekest, thou shalt be well content
with whatsoever I shall ordain ; but if
any pursuit of thine own lieth hidden
within thee, behold it is this which hin-
dereth and weigheth thee down.

4. " Beware, therefore, lest thou strive
too earnestly after some desire which thou

164

hast conceived, without taking counsel of
Me ; lest haply it repent thee afterwards,
and that displease thee which before
pleased, and for which thou didst long as
for a great good. For not every affection
which seemeth good is to be forthwith fol-
lowed ; neither is every opposite affection
to be immediately avoided. Sometimes
it is expedient to use restraint even in
good desires and wishes, lest through
importunity thou fall into distraction of
mind, lest through want of discipline thou
become a stumbling-block to others, or lest
by the resistance of others thou be sud-
denly disturbed and brought to confusion.
5. "Sometimes, indeed, it is needful to
use violence, and manfully to strive against
the sensual appetite, and not to consider
what the flesh may or not will ; but rather
to strive after this, that it may become
subject, however unwillingly, to the spirit.
And for so long it ought to be chastised
and compelled to undergo slavery, even
until it be ready for all things, and learn to
be contented with little, to be delighted
with things simple, and never to murmur
at any inconvenience."

165

CHAPTER XII.

Of the inward growth of patience, and of
the struggle against evil desires.

LORD God, I see
that patience is very
necessary unto me ; for
many things in this life
fall out contrary. For
howsoever I may have
contrived for my peace,
my life cannot go on without strife and
trouble.

2. " Thou speakest truly, My Son. For
I will not that thou seek such a peace as
is without trials, and knoweth no adver-
sities ; but rather that thou shouldest judge
thyself to have found peace, when thou art
tried with manifold tribulations, andproved
by' many adversities. If thou shalt say
that thou art not able to bear much, how
then wilt thou sustain the fire hereafter?
Of two evils we should always choose the
less. Therefore, that thou mayest escape

166

eternal torments hereafter, strive on God's
behalf to endure present evils bravely.
Thinkest thou that the children of this
world suffer nought or but little ? Thou
wilt not find it so, even though thou find
out the most prosperous.

3. " ' But,' thou wilt say, ' they have
many delights, and they follow their own
wills, and thus they bear lightly their
tribulations.'

4. " Be it so, grant that they have
what they list ; but how long, thinkest
thou, will it last ? Behold, like the smoke
those who are rich in this world will pass
away, and no record shall remain of their
past joys. Yea, even while they yet live,
they rest not without bitterness and weari-
ness and fear. For from the very same
thing wherein they find delight, thence
they oftentimes have the punishment of
sorrow. Justly it befalleth them, that
because out of measure they seek out and
pursue pleasures, they enjoy them mot
without confusion and bitterness. Oh how
short, how false, how inordinate and
wicked are all these pleasures. Yet be-
cause of their sottishness and blindness

VIQ

167

men do not understand ; but like brute
beasts, for the sake of a little pleasure of
this corruptible life, they incur death of
the soul. Thou therefore, my sou, go not
after thy lusts, but refrain thyself from
thine appetites* Delight thou in the Lord,
and He shall give thee tJiy heart's desire?
5. " For if thou wilt truly find delight,
and be abundantly comforted of Me, be-
hold in the contempt of all worldly things
and in the avoidance of all worthless plea-
sures shall be thy blessing, and fulness
of consolation shall be given thee. And
the more thou withdrawest thyself from all
solace of creatures, the more sweet and
powerful consolations shalt thou find.
But at the first thou shalt not attain to
them, without some sorrow and hard
striving. Long-accustomed habit will
oppose, but it shall be overcome by
better habit. The flesh will murmur again
and again, but will be restrained by fervour
of spirit. The old serpent will urge and
embitter thee, but will be put to flight
by prayer ; moreover, by useful labour his
entrance will be greatly obstructed."

Ejcli

168

CHAPTER XTII.

Of the obedience of one in lowly subjection
after the example of Jesus Christ.

JVLY Son, he who stri-
veth to withdraw himself
from obedience, with-
draweth himself also from
grace ; and he who seek-
eth private advantages,
loseth those which are
common unto all. If a man submit not
freely and willingly to one set over him,
it is a sign that his flesh is not yet
perfectly subject to himself, but often
resisteth and murmureth. Learn there-
fore quickly to submit thyself to him who
is over thee, if thou seekest to bring
thine own flesh into subjection. For the
outward enemy is very quickly overcome
if the inner man have not been laid low.
There is no more grievous and deadly
enemy to the soul than thou art to thy-
self, if thou art not led by the Spirit.

169

Thou must altogether conceive con-
tempt for thyself, if thou wilt prevail
against flesh and blood. Because as yet
thou inordinately lovest thyself, therefore
thou shrinkest from yielding thyself to
the will of others.

2. " But what great thing is it that thou.
who art dust and nothingness, yieldest
thyself to man for God's sake, when 1
the Almighty and the Most High, who
created all things out of nothing, sub-
jected Myself to man for thy sake? I
became the most humble and despised of
men, that by My humility thou mightest
overcome thy pride. Learn to obey, O
dust ! Learn to humble thyself, O earth
and clay, and to bow thyself beneath the
feet of all. Learn to crush thy passions
and to yield thyself in all subjection.

3. "Be zealous against thyself, nor
suffer pride to live within thee, but so
show thyself subject and of no reputation,
that all may be able to walk over thee,
and tread thee down as the clay in the
streets. What hast thou, O foolish man,
of which to complain ? What, O vile
sinner, canst thou answer those who

170

speak against thee, seeing thou hast so
often offended God, and many a time
hast deserved hell? But Mine eye hath
spared thee, because thy soul was precious
in My sight ; that thou mightest know
My love, and mightest be thankful for My
benefits ; and that thou mightest give
thyself altogether to true subjection and
humility, and patiently bear the contempt
which thou meritest."

CHAPTER XIV.

Of meditation upo)t the hidden judgments
of God, that we may not be lifted up
because of our 'well-doing.

1 HOU sendest forth
Thy judgments against
me, O Lord, and shakest
all my bones with fear
and trembling, and my
soul trembleth exceed-
ingly. I stand astonished
and remember that the heavens are not
clean in Thy sight.1 If Thou charges 't

1 Job xv. 15.

Thine angels with folly, and didst spare
them not, how shall it be unto me?
Stars have fallen from heaven, and what
shall I dare who am but dust? They
whose works seemed to be praiseworthy,
fell into the lowest depths, and they who
did eat Angels' food, them have I seen
delighted with the husks that the swine
do eat.

2. There is therefore no holiness, if
Thou, O Lord, withdraw Thine hand. No
wisdom profiteth, if Thou leave off to guide
the helm. No strength availeth, if Thou
cease to preserve. No purity is secure^
if Thou protect it not. No self-keeping
availeth, if Thy holy watching be not
there. For when we are left alone we
are swallowed up and perish, but when
we are visited, we are raised up and we
live. For indeed we are unstable, but
are made strong through Thee ; we grow
cold, but are rekindled by Thee.

3. Oh how humbly and abjectly must I
reckon of myself, how must I weigh it as
nothing if I seem to have anything good !
Oh how profoundly ought I to submit my-
self to Thy unfathomable judgments, O

•*>

1 8\t|

fft

Lord, when I find myself nothing else save
nothing and again nothing ! Oh weight
unmeas arable, Oh ocean which cannot be
crossed over, where I find nothing of
myself save nothing altogether ! Where
then is the hiding-place of glory, where
the confidence begotten of virtue ? All
vain-glory is swallowed up in the depth
of Thy judgments against me.

4. What is all flesh in Thy sight?
For how shall the clay boast against him
that fashioned it? ' How can he be lifted
up in vain speech whose heart is sub-
jected in truth to God ? The whole world
shall not lift him up whom Truth hath
subdued ; nor shall he be moved by the
mouth of all who praise him, who hath
placed all his hope in God. For they
themselves who speak, behold they are
all nothing ; for they shall cease with the
sound of their words, but the truth of
the Lord endureth for ever?

Ps. xxix. 16.

Ps. cxvii

173

CHAPTER XV.

How ive must stand and speak, in every-
thing that we desire.

IVlY Son, speak thou
thus in every matter,
' Lord, if it please Thee,
let this come to pass.
Lord, if this shall be for
Thine honour, let it be
done in Thy Name.

Lord, if thou see it good for me, and
approve it as useful, then grant me to
use it for Thy honour. But if thou
knowest that it shall be hurtful unto
me, and not profitable for the health of
my soul, take the desire away from me ! '
For not every desire is from the Holy
Ghost, although it appear to a man right
and good. It is difficult to judge with
certainty whether a good or an evil spirit
move thee to desire this or that, or
whether thou art moved by thine own
spirit. Many have been deceived at the

_pi'!P'LJ

174

last, who seemed at the beginning to be
moved by a good spirit.

2. " Therefore, whatsoever seemeth to
thee desirable, thou must always desire
and seek after it with the fear of God
and humility of heart, and most of all
must altogether resign thyself and com-
mit all unto Me and say, ' Lord, Thou
knowest what is best ; let this or that be,
according as Thou wilt. Give what Thou
wilt, so much as Thou wilt, when Thou
wilt. Do with me as Thou knowest best,
and as best shall please Thee, and as
shall be most to Thine honour. Place
me where Thou wilt, and freely work
Thy will with me in all things. I am
in Thine hand, and turn me in my
course. Behold I am Thy servant, ready
for all things ; for I desire to live not to
myself but to Thee. Oh that I might
live worthily and perfectly.' "

A prayer to be enabled to do God's will
perfectly.

3. Grant me Thy grace, most merciful
Jesus, that it may be with me, and work
in me, and persevere with me even unto

the end. Grant that I may ever desire
and wish whatsoever is most pleasing
and dear unto Thee. Let Thy will be
mine, and let my will alway follow Thine
and entirely accord with it. May I
choose and reject whatsoever thou dost,
yea, let it be impossible for me to choose
or reject except according to Thy will.

4. Grant that I may die to all worldly
things, and for Thy sake love to be
despised and unknown in this world.
Grant unto me, above all things that I
can desire, to rest in Thee, and that
in Thee my heart may be at peace.
Thou art the true peace of the heart,
Thou alone its rest ; apart from Thee all
things are hard and unquiet. In Thee
alone, the supreme and eternal Good, /
will lay me down in peace and take my
rest.1 Amen.

1 Ps. iv. 9.

176

CHAPTER XVI.

That true solace is to be sought in
God alone.

HATSOEVER I am
able to desire or to think
of for my solace, I look for
it not here, but hereafter.
For if I alone had all
the solaces of this world,
and were able to enjoy
all its delights, it is certain that they
could not endure long. Wherefore, O
my soul, thou canst be fully comforted
and perfectly refreshed, only in God, the
Comforter of the poor, and the lifter up
of the humble. Wait but a little while,
my soul, wait for the Divine promise,
and thou shalt have abundance of all
good things in heaven. If thou longest
too inordinately for the things which
J are now, thou shalt lose those which
are eternal and heavenly. Let temporal
things be in the use, eternal things in
the desire. Thou canst not be satisfied

177

with any temporal good, for thou wast
not created for the enjoyment of these.

2. Although thou hadst all the good
things which ever were created, yet could st
not thou be happy and blessed ; all thy
blessedness and thy felicity lieth in God
who created all things ; not such felicity
as seemeth good to the foolish lover of
the world, but such as Christ's good and
faithful servants wait for, and as the
spiritual and pure in heart sometimes
taste, whose conversation is in heaven?
All human solace is empty and short-
lived ; blessed and true is that solace
which is felt inwardly, springing from
the truth. The godly man everywhere
beareth about with him his own Com-
forter, Jesus, and saith unto Him : "Be
with me, Lord Jesus, always and every-
where. Let it be my comfort to be able
to give up cheerfully all human comfort.
And if Thy consolation fail me, let Thy
will and righteous approval be alway
with me for the highest comfort. For
thou wilt not always be chiding, neither
keepest Thou Thine anger for ever?

1 Phil. iii. 20

2 Ps. cii. 9.

T78

CHAPTER XVII.

That all care is to be cast upon God.

1V1 Y Son, suffer me to
do with thee what I will ;
I know what is expedient
for thee. Thou thinkest as
a man, in many things thou
judgest as human affec-
tion persuadeth thee."
2. Lord, what Thou sayest is true.
Greater is Thy care for me than all the
care which I am able to take for myself.
For too insecurely doth he stand who
casteth not all his care upon Thee.
Lord, so long as my will standeth right
and firm in Thee, do with me what Thou
wilt, for whatsoever Thou shalt do with
me cannot be aught but good. Blessed
be Thou if Thou wilt leave me in dark-
ness : blessed also be Thou if Thou wilt
leave me in light. Blessed be Thou if
Thou vouchsafe to comfort me, and always
blessed be Thou if Thou cause me to
be troubled.

179

3. " My Son ! even thus thou must stand
if thou desirest to walk with Me. Thou
must be ready alike for suffering or re-
joicing. Thou must be poor and needy
as willingly as full and rich."

4. Lord, I will willingly bear for Thee
whatsoever Thou wilt have to come upon
me. Without choice I will receive from
Thy hand good and evil, sweet and bitter,
joy and sadness, and will give Thee
thanks for all things which shall happen
unto me. Keep me from all sin, and I
will not fear death nor hell. Only cast
me not away for ever, nor blot me out of
the book of life. Then no tribulation
which shall come upon me shall do me
hurt.

180

CHAPTER XVIII.

That temporal miseries are to be borne
patiently after the example of Christ.

MY Son! I came
down from heaven for
thy salvation ; I took
upon Me thy miseries
not of necessity, but
drawn by love that thou
^MB mightest learn patience
and mightest bear temporal miseries
without murmuring. For from the hour
of My birth, until My death upon the
Cross, I ceased not from bearing of
sorrow ; I had much lack of temporal
things ; I ofttimes heard many reproaches
against Myself ; I gently bore contradic-
tions and hard words ; I received ingrati-
tude for benefits, blasphemies for My
miracles, rebukes for My doctrine."

2. Lord, because Thou wast patient in
Thy life, herein most of all fulfilling the
commandment of Thy Father,, it is well

181

that I, miserable sinner, should patiently
bear myself according to Thy will, and
as long as Thou wilt have it so, should
bear about with me for my salvation, the
burden of this corruptible life. For al-
though the present life seemeth burden-
some, it is nevertheless already made very
full of merit through Thy grace, and to
those who are weak it becometh easier and
brighter through Thy example and the
footsteps of Thy saints ; but it is also
much more full of consolation than it was
of old, under the old Testament, when the
gate of heaven remained shut ; and even
the way to heaven seemed more obscure
when so few cared to seek after the
heavenly kingdom. But not even those
who were then just and in the way of
salvation were able, before Thy Passion
and the ransom of Thy holy Death, to
enter the kingdom of heaven.

3. Oh what great thanks am I bound to
give Thee, who hast vouchsafed to show
me and all faithful people the good and
right way to Thine eternal kingdom, for
Thy way is our way, and by holy patience
we walk to Thee who art our Crown. If

Thou hadst not gone before and taught
us, who would care to follow ? Oh, how
far would they have gone backward if
they had not beheld Thy glorious example !
Behold we are still lukewarm, though we
have heard of Thy many signs and dis-
courses ; what would become of us if we
had not such a light to help us follow
Thee ?

CHAPTER XIX.

Of bearing injuries, and who shall be
approved as truly patient.

WHAT sayest thou,
My Son ? Cease to com-
plain ; consider My suffer-
ing and that of My saints.
Thou hast not yet re-
sisted unto blood.1 It is
little which thou suffer-
est in comparison with those who have
suffered so many things, have been so
strongly tempted, so grievously troubled,
[so manywise proved and tried. Thou

1 Heb. xii. 4.

183

oughtest therefore to call to mind the
more grievous sufferings of others that
thou mightest bear thy lesser ones more
easily, and if they seem not to thee little,
see that it is not thy impatience which
is the cause of this. But whether they
be little or whether they be great, study
to bear them all with patience.

2. "So far as thou settest thyself to
bear patiently, so far thou doest wisely
and art deserving of the more m :rit thou
shalt also bear the more easily if thy
mind and habit are carefully trained
hereunto. 'And say not ' I cannot bear
these things from such a man, nor are
things of this kind to be borne by me,
for he hath done me grievous harm and
imputeth to me what I had never thought :
but from another I will suffer patiently,
such things as I see I ought to suffer.'
Foolish is such a thought as this, for it
considereth not the virtue of patience,
nor by whom that virtue is to be crowned,
but it rather weigheth persons and offences
against self.

3. " He is not truly patient who will
only suffer as far as seemeth right to

184

himself and from whom he pleaseth. But
the truly patient man considereth not by
what man he is tried, whether by one above
him, or by an equal or inferior, whether
by a good and holy man, or a perverse
and unworthy ; but indifferently from
every creature, whatsoever or how often
soever adversity happeneth to him, he
gratefully accepteth all from the hand
of God and counteth it great gain : for
with God nothing which is borne for
His sake, however small, shall lose its
reward.

4. "Be thou therefore ready for the
fight if thou wilt have the victory. With-
out striving thou canst not win the crown
of patience ; if thou wilt not suffer thou
refusest to be crowned. But if thou de-
sirest to be crowned, strive manfully,
endure patiently. Without labour thou
drawest not near to rest, nor without
fighting comest thou to victory."

5. Make possible to me, O Lord, by grace
what seemeth impossible to me by nature.
Thou knowest how little I am able to
bear, and how quickly I am cast down
when a like adversity riseth up against

185

me. Whatsoever trial of tribulation may
come to me, may it become unto me
pleasing and acceptable, for to suffer and
be vexed for Thy sake is exceeding
healthful for my soul.

CHAPTER XX.

Of confession of our infirmity and of the
miseries of this life.

J. WILL acknowledge my
sin unto Thee;1 I will
confess to Thee, Lord,
my infirmity. It is often
a small thing which
casteth me down and
maketh me sad. I re-
solve that I will act bravely, but when a
little temptation cometh, immediately I
am in a great strait. Wonderfully small
sometimes is the matter whence a grievous
temptation cometh, and whilst I imagine
myself safe for a little space ; when I

1 Ps. xxxii. 5.

186

am not considering, I find myself often
almost overcome by a little puff of wind.

2. Behold, therefore, O Lord, my hu-
mility and my frailty, which is altogether
known to Thee. Be merciful unto me,
and draw me out of the mire that 1
sink not,1 lest I ever remain cast down.
This is what frequently throweth me
backward and confoundeth me before
Thee, that I am so liable to fall, so weak
to resist my passions. And though their
assault is not altogether according to my
will, it is violent and grievous, and it
altogether wearieth me to live thus daily
in conflict. Herein is my infirmity made
known to me, that hateful fancies always
rush in far more easily than they depart.

3. Oh that Thou, most mighty God of
Israel, Lover of all faithful souls, would st
look upon the labour and sorrow of Thy
servant, and give him help in all things
whereunto he striveth. Strengthen me
with heavenly fortitude, lest the old man,
this miserable flesh, not being yet fully
subdued to the spirit, prevail to rule over
me ; against which I ought to strive so

1 Ps. lix. 16.

187

long as I remain in this most miserable
life. Oh what a life is this, where tribula-
tions and miseries cease not, where all
things are full of snares and of enemies,
for when one tribulation or temptation
goeth, another cometh, yea, while the
former conflict is yet raging, others come
more in number and unexpected.

4. And how can the life of man be
loved, seeing that it hath so many bitter
things, that it is subjected to so many
calamities and miseries ? How can it be
even called life when it produces so many
deaths and plagues ? The world is often
reproached because it is deceitful and
vain, yet notwithstanding it is not easily
given up, because the lusts of the flesh
have too much rule over it. Some draw
us to love, some to hate. The lust of
the flesh, the lust of the eyes, and the
pride of life, these draw to love of the
world ; but the punishments and miseries
which righteously follow these things,
bring forth hatred of the world and
weariness.

5. But, alas! an evil desire con quereth
a mind given to the world, and thinketh

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188

•jfik*1

it happiness to be under the nettles I
because it savoureth not nor perceiveth
the sweetness of God nor the inward
gracefulness of virtue. But they who
perfectly despise the world and strive to
live unto God in holy discipline, these are
not ignorant of the divine sweetness pro-
mised to all who truly deny themselves
and see clearly how grievously the world
erreth, and in how many ways it is
deceived.

CHAPTER XXI.

That we must rest in God above all
goods and gifts.

.BOVE all things and
in all things thou shalt rest
alway in the Lord O my
soul, for He Himself is the
eternal rest of the saints.
Grant me, most sweet
and loving Jesus, to rest
in Thee above every creature, above all
health and beauty, above all glory and

1 Job xxx. 7.

189

honour, above all power and dignity,
above all knowledge and skilfulness, above
all riches and arts, above all joy and
exultation, above all fame and praise,
above all sweetness and consolation,
above all hope and promise, above all
merit and desire, above all gifts and
rewards which thou canst give and pour
forth, above all joy and jubilation which
the mind is able to receive and feel ; in a
word, above Angels and Archangels and
all the army of heaven, above all things
visible and invisible, and above every-
thing which Thou, O my God, art not.

2. For Thou, O Lord my God, art best
above all things ; Thou only art the Most
High, Thou only the Almighty, Thou only
the All-Sufficient, and the Fulness of all
things ; Thou only the All-Delightsome
and the All-Comforting ; Thou alone the
altogether lovely and altogether loving ;
Thou alone the Most Exalted and Most
Glorious above all things ; in Whom all
things are, and were, and ever shall be,
altogether and all-perfect. And thus it
falleth short and is insufficient whatsoever
Thou givest to me without Thyself, or

190

whatsoever Thou revealest or dost promise
concerning Thyself, whilst Thou art not
seen or fully possessed ; since verily my
heart cannot truly rest nor be entirely
content, except it rest in Thee, and go
beyond all gifts and every creature.

3. O my most beloved Spouse, Jesus
Christ, most holy lover of my soul, Ruler
of this whole Creation, who shall give me
the wings of true liberty, that I may flee
to Thee and find rest? Oh when shall it
be given me to be open to receive Thee
to the full, and to see how sweet Thou art,
O Lord my God ? When shall I collect
myself altogether in Thee, that because
of Thy love I may not feel myself at all,
but may know Thee only above every
sense and measure, in measure not known
to others. But now I ofttimes groan, and
bear my sad estate with sorrow ; because
many evils befall me in this vale of
miseries which continually disturb and
fill me with sorrow, and encloud me, con-
tinually hinder and fill me with care,
allure and entangle me, that I cannot
have free access to Thee, nor enjoy that
sweet intercourse which is always near at

191

hand to the blessed spirits. Let my deep
sighing come before Thee, and my mani-
fold desolation on the earth.

4. O Jesus, Light of Eternal Glory,
solace of the wandering soul, before Thee
my mouth is without speech, and my
silence speaketh to Thee. How long will
my Lord delay to come unto me ? Let
Him come unto me, His poor and humble
one, and make me glad. Let Him put
forth His hand, and deliver His lowly
one from every snare. Come, Oh come ;
for without Thee shall be no joyful day or
hour, for Thou art my joy, and without
Thee is my table empty. I am miserable,
and in a manner imprisoned and loaded
with fetters, until Thou refresh me by
the light of Thy presence, and give me
liberty, and show Thy loving countenance.

5. Let others seek some other thing
instead of Thee, whatsoever it shall
please them ; but for my part nothing
else pleaseth or shall please, save Thou,
my God, my hope, my eternal salvation.
I will not hold my peace, nor cease
to implore, until Thy grace return, and
until Thou speak to me within.

192

6. " Behold, here I am ! Behold, I come
to thee, for thou didst call Me. Thy
tears and the longing of thy soul, thy
humbleness and contrition of heart have
inclined Me, and brought Me to thee."

7. And I said Lord, I have called upon
Thee, and I have longed to enjoy Thee,
being ready to reject everything for Thy
sake. For Thou didst first move me to
seek Thee. Therefore, blessed be Thou,
O Lord, who hast wrought this good work
upon Thy servant, according to the mul-
titude of Thy mercy. What then hath
Thy servant to say in Thy presence, save
to humble himself greatly before Thee,
being alway mindful of his own iniquity
and vileness. For there is none like unto
Thee in all the marvels of heaven and
earth. Excellent are Thy works, true
are Thy judgments, and by Thy Provi-
dence are all things governed. Therefore
praise and glory be unto Thee, O Wisdom
of the Father, let my mouth and my
soul and all created things praise and
bless Thee together.

193

CHAPTER XXII.

Of the recollectio7i of God's manifold
benefits.

PEN, O Lord,
my heart in Thy law,
and teach me to walk
in the way of Thy com-
mandments. Grant me
to understand Thy will
and to be mindful of
Thy benefits, both' general and special,
with great reverence and diligent medita-
tion, that thus I may be able worthily to
give Thee thanks. Yet I know and
confess that I cannot render Thee due
praises for the least of Thy mercies. I
am less than the least of all the good
things which Thou givest me ; and when
I consider Thy majesty, my spirit faileth
because of the greatness thereof.

2. All things which we have in the soul
and in the body, and whatsoever things
we possess, whether outwardly or inward-
ly, naturally or supernaturally, are Thy

194

x5 — «y\

good gifts, and prove Thee, from whom
we have received them all, to be good,
gentle, and kind. Although one receiveth
many things, and another fewer, yet all
are Thine, and without Thee not even
the least thing can be possessed. He
who hath received greater cannot boast
*hat it is of his own merit, nor lift him-
self up above others, nor contemn those
beneath him ; for he is the greater and
the better who ascribeth least to himself,
and in giving thanks is the humbler and
more devout; and he who holdeth him-
self to be viler than all, and judgeth him-
self to be the more unworthy, is the apter
for receiving greater things.

3. But he who hath received fewer
gifts, ought not to be cast down, nor to
take it amiss, nor to envy him who is
richer ; but rather ought he to look unto
Thee, and to greatly extol Thy goodness,
for Thou pourest forth Thy gifts so richly,
so freely and largely, without respect of
persons. All things come of Thee ; there-
fore in all things shalt thou be praised.
Thou knowest what is best to be given to
2ach ; and why this man hath less, and

that more, is not for us but for Thee
to understand, for unto Thee each man's
deservings are fully known.

4. Wherefore, O Lord God, I reckon
it even a great benefit, not to have many
things, whence praise and glory may
appear outwardly, and after the thought
of men. For so it is that he who consi-
dereth his own poverty and vileness,
ought not only to draw therefrom no grief
or sorrow, or sadness of spirit, but rather
comfort and cheerfulness ; because Thou,
Lord, hast chosen the poor and humble,
and those who are poor in this world, to
be Thy friends and acquaintance. So give
all Thine apostles witness, whom Thou
hast made princes in all lands. Yet they
had their conversation in this world blame-
less, so humble and meek, without any
malice or deceit, that they even rejoiced to
suffer rebukes for Thy Name's sake,1 and
what things the world hateth, they em-
braced with great joy.

5. Therefore ought nothing so much to
rejoice him who loveth Thee and knoweth
Thy benefits, as Thy will in him, and the

196

good pleasure of Thine eternal Provi-
dence, wherewith he ought to be so con-
tented and comforted, that he would as
willingly be the least, as any other would
be the greatest, as peaceable and con-
tented in the lowest as in the highest
place, and as willingly held of small and
low account and of no name or reputation
as to be more honourable and greater in
the world than others. For Thy will and
the love of Thine honour ought to go
before all things, and to please and com-
fort him more, than all benefits that are
given.or may be given to himself.

197

CHAPTER XXIII.
Of four things which bring great Peace.

M Y Son, now will I
teach thee the way of
peace andof true liberty."
2. Do, O my Lord, as
Thou sayest, for this
is pleasing unto me to
hear.

3. " Strive, My Son, to do another's will
rather than thine own. Choose always to
have less rather than more. Seek always
after the lowest place, and to be subject
to all. Wish always and pray that the
will of God be fulfilled in thee. Behold,
such a man as this entereth into the in-
heritance of peace and quietness."

4. O my Lord, this Thy short discourse
hath in itself much of perfectness. It is
short in words but full of meaning, and
abundant in fruit. For if it were possible
that I should fully keep it, disturbance
would not so easily arise within me. For
as often as I feel myself disquieted and

198

weighed down. I find myself to have gone
back from this teaching. But Thou, Who
art Almighty, and always lovest progress
in the soul, vouchsafe more grace, that I
may be enabled to fulfil Thy exhortation,
and work out my salvation.

A prayer against evil thoughts.

5. O Lord my God, be not Thou far
from me, my God, haste Thee to help me,

for many thoughts and great fears have
risen up against me, afflicting my soul.
How shall I pass through them unhurt ?
how shall I break through them ?

6. "/," saith He, " will go before thee,
and make the crooked places straight." 2
I will open the prison doors, and reveal
to thee the secret places.

7. Do, Lord, as Thou sayest ; and let
all evil thoughts fly away before Thy face.
This is my hope and my only comfort, to
fly unto Thee in all tribulation, to hope in

I Thee, to call upon Thee from my heart
, and patiently wait for Thy loving kind-

ness.

Ps Ixxi. 12.

2 Isaiah xlv. 2.

199

A prayer for enlightenment of the mind,

8. Enlighten me, Blessed Jesus, with
the brightness of Thy inner light, and cast
forth all darkness from the habitation of
my heart. Restrain my many wandering
thoughts, and carry away the temptations
which strive to do me hurt. Fi^ht Thou
mightily for me, and drive forth the evil
beasts, so call I alluring lusts, that peace
may be 'within Thy walls and plenteous-
ness of praise within Thy palace* even in
my pure conscience. Command Thou the
winds and the storms, say unto the sea,
"Be still," say unto the stormy wind
" Hold thy peace," so shall there be a
great calm.

9. Oh send forth Thy light and Thy
truth? that they may shine upon the
earth ; for I am but earth without form
and void until Thou give me light. Pour
forth Thy grace from above ; water my
heart with the dew of heaven ; give the
waters of devotion to water the face of
the earth, and cause it to bring forth good
and perfect fruit. Lift up my mind
which is oppressed with the weight of sins,

1 Ps. cxxii. 7

Ps. xliii. 3.

200

and raise my whole desire to heavenly
things ; that having tasted the sweetness
of the happiness which is from above, it
may take no pleasure in thinking of
things of earth.

10. Draw me and deliver me from
every unstable comfort of creatures, for
no created thing is able to satisfy my
desire and to give me comfort. Join me
to Thyself by the inseparable bond of
love, for Thou alone art sufficient to Him
that loveth Thee, and without Thee all
things are vain toys.

CHAPTER XXIV.

Of avoiding of curious inquiry into the.
life of another.

1V1 Y Son, be not curi-
ous, nor trouble thyself
with vain cares. What
is that to thee ? Follow
thou Me.1 For what is
it to thee whether a man
be this or that, or say or
do thus or thus ? Thou hast no need to

1 John xxi. 12.

answer for others, but thou must give an
answer for thyself. Why therefore dost
thou entangle thyself? Behold, I know
all men, and I behold all things which are
done under the sun ; and I know how it
standeth with each one, what he thinketh,
what he willeth, and to what end his
thoughts reach. All things therefore are
to be committed to Me ; watch thou thy-
self in godly peace, and leave him who
is unquiet to be unquiet as he will. What-
soever he shall do or say, shall come unto
him, for he cannot deceive Me.

2. Trouble not thyself about the shadow
of a great name, nor about the friendship
of many, nor about the love of men to-
wards thee. For these things beget dis-
traction and great sorrows of heart. My
word should speak freely unto thee, and I
would reveal secrets, if only thou didst
diligently look for My appearing, and
didst open unto Me the gates of thy heart.
Be sober and watch unto prayer? and
humble thyself in all things."

1 i Pet. iv. 7.

CHAPTER XXV.

Wherein firm peace of heart and true
profit consist.

' MY Son, I have said
Peace I leave 'with you,
My peace I give unto
you, not as the world
giveth give I unto you.1
All men desire peace, but
all do not care for the
things which belong unto true peace.
My peace is with the humble and lowly
in heart. Thy peace shall be in much
patience. If thou heardest Me, and didst
follow My voice, thou shouldest enjoy
much peace."

2. What then shall I do, Lord ?

3. "In everything take heed to thyself
what thou doest, and what thou sayest ;
and direct all thy purpose to this, that
thou please Me alone, and desire or seek
nothing apart from Me. But, moreover,

1 John xiv. 27.

203

judge nothing rashly concerning the words
or deeds of others, nor meddle with
matters which are not committed to thee ;
and it may be that thou shalt be disturbed
little or rarely. Yet never to feel any
disquiet, nor to suffer a iy pain of heart or
body, this belongeth not to the present
life, but is the state of eternal rest. There-
fore count not tnyself to have found true
peace, if thou hast felt no grief; nor that
then all is well, if thou hast no adversary ;
nor that this is periect if all things fall out
according to thy desire. Nor then reckon
thyself to be anything great, or think that
thou art specially beloved, if thou art in a
state of great fervour and sweetness of
spirit ; for not by these things is the true
lover of virtue known, nor in them doth
the profit and perfection of man consist."

4. In what then, Lord?

5. " In offering thyself with all thy heart
to the Divine Will, in not seeking the
things which are thine own, whether great
or small, whether temporal or eternal ; so
that thou remain with the same steady
countenance in giving of thanks between
prosperity and adversity, weighing all

204

things in an equal balance. If thou be so
brave and long-suffering in hope that
when inward comfort is taken from thee,
thou even prepare thy heart for the more
endurance, and justify not thyself, as
though thou oughtest not to suffer these
heavy things, but dost justify Me in all
things that I appoint, and dost bless My
holy Name, then dost thou walk in the
true and right way of peace, and shalt
have a sure hope that thou shalt again
behold My face with joy. For if thou
come to an utter contempt of thyself,
know that then thou shalt enjoy abun-
dance of peace, as much as is possible
where thou art but a wayfaring man."

205

CHAPTER XXVI.

Of the exaltation of a free spirit, -which
humble prayer more deserveth than
doth frequent reading.

ORD, this is the work
of a perfect man, never
to slacken his mind from
attention to heavenly
things, and among many
cares to pass along as it
were without care, not
after the manner of one indifferent, but
rather with the privilege of a free mind,
cleaving to no creature with inordinate
affection.

2. I beseech Thee, my most merciful
Lord God, preserve me from the cares of
this life, lest I become too much en-
tangled ; from many necessities of the
body, lest I be taken captive by pleasure ;
from all obstacles of the spirit, lest I be
broken and cast down with cares. I say
not from those things which the vanity of

the world goeth about after with all
eagerness, but from those miseries, which
by the universal curse of mortality weigh
down and hold back the soul of thy
servant in punishment, that it cannot
enter into liberty of spirit so often as it
would

3. O my God, sweetness unspeakable,
turn into bitterness all my fleshly con-
solation, which draweth me away from
the love of eternal things, and wickedly
allureth toward itself by setting before
me some present delight. Let not, O my
God, let not flesh and blood prevail over
me, let not the world and its short glory
deceive me, let not the devil and his
craftiness supplant me. Give me courage
to resist, patience to endure, constancy to
persevere. Grant, in place of all con-
solations of the world, the most sweet
unction of Thy Spirit, and in place of
carnal love, pour into me the love of
Thy Name.

4. Behold, food and drink and clothing,
and all the other needs appertaining to
the support of the body, are burdensome
to the devout spirit. Grant that I may

V1U

207

use such things with moderation, and that
I be not entangled with inordinate affec-
tion for them. To cast away all these j
things is not lawful, because nature must |
be sustained, but to require superfluities
and things which merely minister delight,
the holy law forbiddeth ; for otherwise
the flesh would wax insolent against the
spirit. In all these things, I beseech
Thee, let Thy hand guide and teach
me, that I in no way exceed.

CHAPTER XXVII.

That personal love greatly hindereth from
the highest good.

IViY Son, thou must
give all for all, and be
nothing of thine own.
Know thou that the love
of thyself is more hurtful
to thee than anything in
the world. According

to the love and inclination which thou
hast, everything more or less cleaveth to
thee. If thy love be pure, sincere, well

regulated, thou shalt not be in captivity
to anything. Do not covet what thou
mayest not haye ; do not have what is
able to hinder thee, and to rob thee of
inward liberty. It is wonderful that thou
committest not thyself to Me from the
very bottom of thy heart, with all things
which thou canst desire or have.

2. " Why art thou consumed with vain
sorrow? Why art thou wearied with
superfluous cares ? Stand thou by My
good pleasure, and thou shalt suffer no
loss. If thou seekest after this or that,
and wilt be here or there, according to
thine own advantage or the fulfilling of
thine own pleasure, thou shalt never be in
quiet, nor free from care, because in
everything somewhat will be found
lacking, and everywhere there will be
somebody who opposeth thee.

3. " Therefore it is not the gaining or
multiplying of this thing or that which
advantageth thee, but rather the despising
it and cutting it by the root out of thy
heart ; which thou must not only under-
stand of money and riches, but of the
desire after honour and vain praise,

209

things which all pass away with the world.
The place availeth little if the spirit of
devotion is wanting ; nor shall that peace
stand long which is sought from abroad,
if the state of thy heart is without the
true foundation, that is, if it abide not
in Me. Thou mayest change, but thou
canst not better thyself ; for when oc-
casion ariseth and is accepted thou shalt
find what thou didst fly from, yea more."

A prayer for cleansing of the heart and

for heavenly wisdom.
4. Strengthen me, O God, by the grace
of Thy Holy Spirit. Give me virtue to
be strengthened with might in the inner
man, and to free my heart from all fruit-
less care and trouble, and that I be not
drawn away by various desires after any
things whatsoever, whether of little value
or great, but that I may look upon them
all as passing away, and myself as passing
away with them; because there is no
profit under the sun, and all is vanity and
vexation of spirit? Oh how wise is he
that considereth thus !

1 Eccles. ii. n.

5. Give me, O Lord, heavenly wisdom,
that I may learn to seek Thee above all
things and to find Thee ; to relish Thee
above all things and to love Thee, and to
understand all other things, even as they
are, according to the order of Thy wisdom.
Grant me prudently to avoid the flatterer,
and patiently to bear with him that
opposeth me ; for this is great wisdom, not
to be carried about by every wind of
words, nor to give ear to the wicked
flattering Siren ; for thus do we go safely
on in the way we have begun.

CHAPTER XXVIII.
Against the tongues of detractors.

IVl Y Son, take it not
sadly to heart, if any
think ill of thee, and say
of thee what thou art
unwilling to hear. Thou
oughtest to think worse
of thyself, and to believe
no man weaker than thyself. If thou
walkest inwardly, thou wilt not weigh

flying words above their value. It is no
small prudence to keep silence in an evil
time and to turn inwardly unto Me, and
not to be troubled by human judgment.

2. " Let not thy peace depend upon the
word of men ; for whether they judge well
or ill of thee, thou art not therefore
any other man than thyself. Where is
true peace or true glory? Is it not in
Me ? And he who seeketh not to please
men, nor feareth to displease, shall enjoy
abundant peace. From inordinate love
and vain fear ariseth all disquietude of
heart, and all distraction of the senses."

CHAPTER XXIX.

How when tribulation cometh we must
call upon and bless God.

BLESSED be Thy

Name, O Lord, for ever-
more, who hast willed
this temptation and
trouble to come upon me.
I cannot escape it, but
have need to flee unto
Thee that Thou mayest succour me and

Lanrens pirn

turn it unto me for good. Lord, now am
I in tribulation, and it is not well within
my heart, but I am sore vexed by the
suffering which lieth upon me. And now
O dear Father, what shall I say ? I am
taken among the snares. Save me from
this hour, but for this cause came I unto
this hour,1 that Thou mightest be glorified
when I am deeply humbled and am
delivered through Thee. Let it be Thy
pleasure to deliver mef for what can J
do who am poor, and without Thee whither
shall I go ? Give patience this time also.
Help me, O Lord my God, and I will not
fear how much soever I be weighed
down.

2. And now amid these things what
shall I say ? Lord, Thy will be done. I
have well deserved ta be troubled and
weighed down. Therefore I ought to bear,
would that it be with patience, until the
tempest be overpast and comfort return.
Yet is Thine omnipotent arm able also to
take this temptation away from me, and
to lessen its power that I fall not utterly
under it, even as many a time past thou

1 John xii. 27. 2 Ps. xl. 16.

213

hast helped me, O God, my merciful God.
And as much as this deliverance is diffi-
cult to me, so much is it easy to Thee, O
right hand of the most Highest.

CHAPTER XXX.

Of seeking Divine Help, and the confidence
of obtaining Grace.

MY Son, I the Lord
am a stronghold in tht
day of trouble.1 Come
unto Me, when it is not
well with thee.
" This it is which chiefly
hindereth heavenly con-
solation, that thou too slowly betakest
thyself unto prayer. For before thou
earnestly seekest unto Me, thou dost first
seek after many means of comfort, and
refresheth thyself in outward things : so it
cometh to pass that all things profit thee
but little until thou learn that it is I who
deliver those who trust in Me; neither
beside Me is there any strong help, nor

' Nah. i. 7.

214

profitable counsel, nor enduring remedy.
But now, recovering courage after the
tempest, grow thou strong in the light of
My mercies, for I am nigh, saith the Lord,
that I may restore all things not only as
they were at the first, but also abundantly
and one upon another.

2. " For is anything too hard for Me,
or shall I be like unto one who saith and
doeth not ? Where is thy faith ? Stand
fast and with perseverance. Be long-
suffering and strong. Consolation will
come unto thee in its due season. Wait
for Me ; yea, wait ; I will come and heal
thee. It is temptation which vexeth thee,
and a vain fear which terrifieth thee.
What doth care about future events bring
thee, save sorrow upon sorrow ? Sufficient

for the day is the evil thereof.1 It is vain
and useless to be disturbed or lifted up
about future things, which perhaps will
never come.

3. " But it is the nature of man to be
deceived by fancies of this sort, and it is
a sign of a mind which is still weak to be
so easily drawn away at the suggestion of

1 Matt. vi. 34.

215

i'f

the enemy. For he careth not whether
he deceive and beguile by true means or
false ; whether he throw thee down by
the love of the present or fear of the
future. Therefore let not thy heart be
troubled, neither let it be afraid. Believe
in Me, and put thy trust in My mercy.1
When thou thinkest thyself far removed
from Me, I am often the nearer. When
thou reckonest that almost all is lost,
then often is greater opportunity of gain
at hand. All is not lost when something
goeth contrary to thy wishes. Thou
oughtest not to judge according to present
feeling, nor so to take or give way to any
grief which befalleth thee, as if all hope
of escape were taken away.

4. " Think not thyself totally abandoned,
although for the time I have sent to thee
some tribulation, or have even withdrawn
some cherished consolation ; for this is
the way to the Kingdom of Heaven. And
without doubt it is better for thee and
for all My other servants, that ye should
be proved by adversities, than that ye
should have all things as ye would. I

1 John xiv. 27 ; Ps. xiii. 5.

' V

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TUT ITS-

know thy hidden thoughts : and that it
is very needful for thy soul's health that
sometimes thou be left without relish, lest
perchance thou be lifted up by prosperity,
and desirous to please thyself in that
which thou art not. What I have given
I am able to take away, and to restore
again at My good pleasure.

5. " When I shall have given, it is
Mine ; when I shall have taken away, I
have not taken what is thine ; for every
good gift and every perfect gift1 is from
Me. If I shall have sent upon thee grief
or any vexation, be not angry, nor let thy
heart be sad ; I am able quickly to lift
thee up and to change every burden into
joy. But I am just and greatly to be
praised, when I do thus unto thee.

6. " If thou rightly consider, and look
upon it with truth, thou oughtest never
to be so sadly cast down because of adver-
sity, but rather shouldst rejoice and give
thanks ; yea, verily to count it the highest
joy that I afflict thee with sorrows and
spare thee not. As My Father hath
loved Me, so love I you;* thus have I

1 James i. 17. 2 John xv. 9.

217

spoken unto My beloved disciples : whom
I sent forth not unto worldly joys, but to
great strivings ; not unto honours, but unto
contempt ; not unto ease, but to labours ;
not unto rest, but to bring forth much
fruit with patience. My son, remember
these words."

CHAPTER XXXI.

Of the neglect of every creature, that the
Creator may be found.

LORD, I still need
more grace, if I would
arrive where neither man
nor any other creature
may hinder me. For so
long as anything keepeth
me back, I cannot freely
rly unto Thee. He desired eagerly thus
to fly, who cried, saying, Oh that I had
i-i'in^s like, a dove% for then would I flee
away and be at rest. What is more peace-
ful than the single eye ? And what more
free than he that desireth nothing upon
earth ? Therefore must a man rise above

218

t.v

every creature, and perfectly forsake
himself, and with abstracted mind to
stand and behold that Thou, the Creator
of all things, hast among Thy creatures
nothing like unto Thyself. And except a
man be freed from all creatures, he will
I not be able to reach freely after Divine
I things. Therefore few are found who give
themselves to contemplation, because few
know how to separate themselves entirely
from perishing and created things.

2. For this much grace is necessary,
I which may lift up the soul and raise it
I above itself. And except a man be lifted
up in the spirit, and freed from all crea-
tures, and altogether united to God, what-
soever he knoweth, whatsoever even he
hath, it mattereth but little. He who
esteemeth anything great save the one
only, incomprehensible, eternal good, shall
long time be little and He low. For what-
soever is not God is nothing, and ought
to be counted for nothing. Great is the
difference between a godly man, illumi-
nated with wisdom, and a scholar learned
in knowledge and given to books. Far
nobler is that doctrine which floweth

219

down from the divine fulness above, than
that which is acquired laboriously by
human study.

3. Many are found who desire con-
templation, but they do not strive to
practise those things which are required
thereunto. It is also a great impediment,
that much is made of symbols and ex-
ternal signs, and too little of thorough
mortification. I know not how it is, and
by what spirit we are led, and what we
who would be deemed spiritual are aiming
at, that we give so great labour and so
eager solicitude for transitory and worth-
less things, and scarcely ever gather our
senses together to think at all of our
inward condition.

4. Ah, me ! Forthwith after a little
recollection we rush out of doors, and do
not subject our actions to a strict examina-
tion. Where our affections are set we take
no heed, and we weep not that all things
belonging to us are so defiled. For because
all flesh had corrupted itself upon the
earth, the great deluge came. Since
therefore our inmost affections are very
corrupt, it followeth of necessity that our

actions also are corrupt, being the index
of a deficient inward strength. Out oi
a pure heart proceedeth the fruit of good
living.

5. We demand, how much a man hath
done ; but from how much virtue he acteth,
is not so narrowly considered. We ask
if he be strong, rich, handsome, clever,
whether he is a good writer, good singer,
good workman ; but how poor he may
be in spirit, how patient and gentle, how
devout and meditative, on these things
many are silent. Nature looketh upon
the outward appearance of ,a man, grace
turneth its thought to the heart. The
former frequently judgeth amiss ; the
latter trusteth in God, that it may not be
deceived.

CHAPTER XXXII.

Of self-denial, and the casting away all
selfishness.

iVlY Son, thou canst
not possess perfect liberty
unless thou altogether
deny thyself. All they
are enslaved who are
possessors of riches, they
who love themselves, the
selfish, the curious, the restless ; those
who ever seek after soft things, and not
after the things of Jesus Christ ; those
who continually plan and devise that
which will not stand. For whatsoever
cometh not of God shall perish. Hold
fast the short and complete saying, ' Re-
nounce all things, and thou shalt find all
things ; give up thy lust, and thou shalt
find rest.' Dwell upon this in thy mind,
and when thou art full of it, thou shalt
understand all things."

2. O Lord, this is not the work of a
day, nor children's play ; verily in this

short saying is enclosed all the perfection
of the religious.

3. " My son, thou oughtest not to be
turned aside nor immediately cast down,
because thou hast heard the way of the
perfect. Rather oughtest thou to be pro-
voked to higher aims, and at the least to
long after the desire thereof. Oh that it
were so with thee, and that thou hadst
come to this, that thou wert not a
lover of thine own self, but wert ready
always to My nod, and to his whom I
have placed over thee as thy father. Then
shouldest thou please Me exceedingly, and
all thy life should go on in joy and peace.
Thou hast still many things to renounce,
which if thou resign not utterly to Me,
thou shalt not gain what thou seekest.
/ counsel thee to buy of Me gold tried in
the fire ', that thou mayest be rich,1 that is
heavenly wisdom, which despiseth all base
things. Put away from thee earthly wis-
dom, and all pleasure, whether common
to men, or thine own.

4. " I tell thee that thou must buy
vile things with those which are costly

Rev.

18.

223

and great in the esteem of men. For
wonderfully vile and small, and almost
given up to forgetfulness, doth true
heavenly wisdom appear, which thinketh
not high things of itself, nor seeketh to
be magnified upon the earth ; many
honour it with their lips but in heart are
far from it ; it is indeed the precious
pearl, which is hidden from many. "

CHAPTER XXXIII.

Of instability of the heart, and of directing
the aim towards God.

1V1 Y Son, trust not thy
feeling ; for that which
is now will be quickly
changed into somewhat
else. As long as thou
livest thou art subject to
change, howsoever un-
willing ; so that thou art found now joyful,
now sad ; now at peace, now disquieted ;
now devout, now indevout ; now studious,

224

now careless ; now sad, now cheerful. But
the wise man, and he who is truly learned
in spirit, standeth above these changeable
things, attentive not to what he may feel
in himself, or from what quarter the wind
may blow, but that the whole intent of
his mind may carry him on to the due
and much-desired end. For thus will he
be able to remain one and the same and
unshaken, the single eye of his desire
being steadfastly fixed, through the mani-
fold changes of the world, upon Me.

2. "But according as the eye of intention
be the more pure, even so will a man
make his way steadfastly through the
manifold storms. But in many the eye
of pure intention waxeth dim ; for it
quickly resteth itself upon anything plea-
sant which occurreth ; and rarely is any
man found altogether free from the ble-
mish of self-seeking. So the Jews of
old came to Bethany, to the house of
Martha and Mary, that they might see
not Jesus, but Lazarus whom He had
raised from the dead.1 Therefore must
the eye of the intention be cleansed, that

1 John xii. 9.

225

it may be single and right, and above all
things which come in its way, may be
directed unto Me."

CHAPTER XXXIV.

That to him who loveth God is sweet above
all things and in all things.

BEHOLD, God is

mine, and all things are
mine ! What will I more,
and what more happy
thing can I desire? O
delightsome and sweet
word ! that is, to him that
loveth the Word, not the world neither
the things that are in the world? My
God, my all ! To him that understandeth
that word sufficeth, and to repeat it often
is pleasing to him that loveth it. When*
Thou art present all things are pleasant,
when Thou art absent all things are
wearisome. Thou makest the heart to
be at rest, givest it deep peace and festal
joy. Thou makest it to think rightly

1 i John ii. 15.

226

in every matter, and in every matter to
give Thee praise ; neither can anything
please long without Thee, but if it would
be pleasant and of sweet savour, Thy
grace must be there, and it is Thy wisdom
which must give unto it a sweet savour.

2. To him who tasteth Thee, what can
be distasteful ? And to him who tasteth
Thee not, what is there which can make
him joyous ? But the worldly wise and
they who enjoy the flesh, these fail in Thy
Wisdom ; for in the wisdom of the world
is found utter vanity, and to be carnally
minded is death. But they who follow-
after Thee through contempt of worldly
things, and mortification of the flesh, arc
found to be the truly wise, because they
are carried from vanity to verity, from the
flesh to the spirit. They taste that the
Lord is good, and whatsoever good they
• find in creatures, they count it all unto
the praise of the Creator. Unlike, yea,
very unlike is the enjoyment of the
Creator to enjoyment of the Creature, the
enjoyment of eternity and of time, of
light uncreated and of light reflected.
3- O Light everlasting, surpassing all

227

created lights, dart down Thy rays from
on high which shall pierce the inmost
depths of my heart. Give purity, joy,
clearness, life to my spirit that with all
its powders it may cleave unto Thee with
rapture passing man's understanding. Oh
when shall that blessed and longed for
time come when Thou shalt satisfy me
with Thy presence, and be unto me All in
all? So long as this is delayed, my joy
shall not be full. Still, ah me ! the old
man liveth in me ; he is not yet all cruci-
fied, not yet quite dead ; still he lusteth
fiercely against the spirit, wageth inward
wars, nor suffereth the soul's kingdom to
be in peace.

4. But Thou who rulest the raging of
the sea, and stillest the waves thereof when
they arise, rise up and help me. Scatter
the people that delight in war. Destroy
them by Thy power. Show forth, I be-
seech Thee, Thy might, and let Thy right
hand be glorified, for I have no hope, no
refuge, save in Thee, O Lord my God.

: Ps. Ixviii. 30.

228

CHAPTER XXXV.

That there is no security against Temp-
tation in this life.

MY Son, thou art
never secure in this life,
but thy spiritual armour
will always be needful
for thee as long as thou
livest. Thou dwellest
among foes, and art

attacked on the right hand and on the
left, if therefore thou use not on all
sides the shield of patience thou wilt
not remain long unwounded. Above
all, if thou keep not thy heart fixed
upon Me with steadfast purpose to bear
all things for My sake, thou shalt not
be able to bear the fierceness of the
attack, nor to attain to the victory of
the blessed. Therefore must thou struggle
bravely all thy life through, and put
forth a strong hand against those things
which oppose thee. For to him that

229

overcometh is the hidden manna given,1
but great misery is reserved for the
slothful.

2. " If thou seek rest in this life, how
then wilt thou attain unto the rest which
is eternal ? Set not thyself to attain much
rest, but much patience. Seek the true
peace, not in earth but in heaven, not in
man nor in any created thing, but in God
alone. For the love of God thou must
willingly undergo all things, whether
labours or sorrows, temptations, vexations,
anxieties, necessities, infirmities, injuries,
gainsayings, rebukes, humiliations, con-
fusions, corrections, despisings ; these
things help unto virtue, these things prove
the scholar of Christ ; these things fashion
the heavenly crown. I will give thee an
eternal reward for short labour, and
infinite glory for transient shame.

3. "Thinkest thou that thou shalt always
have spiritual consolations at thy will ?
My Saints had never such, but instead
thereof manifold griefs, and divers temp-
tations, and heavy desolations. But
patiently they bore themselves in all,

* Rev. ii. 17.

230

and trusted in God more than in them-
selves, knowing that the sufferings of this
present time are not worthy to be compared
with the glory which shall be revealed in
us? Wouldst thou have that immediately
which many have hardly attained unto
after many tears and hard labours ? Wait
for the Lord, quit thyself like a man and
be strong ; be not faint-hearted, nor go
aside from Me, but constantly devote thy
body and soul to the glory of God. I will
reward thee plenteously, / will be with
thee in trouble." 3

CHAPTER XXXVI

Against vain judgments of men

M- Y Son, anchor thy
soul firmly upon God, and
fear not man's judgment,
when conscience pro-
nounceth thee pious and
innocent. It is good and
blessed thus to surfer ;
nor will it be grievous to the heart which

Rom. viii. 17.

2 Ps. xci. 15.

231

is humble, and which trusteth in God
more than in itself. Many men have many
opinions, and therefore little trust is to
be placed in them. But moreover it is
impossible to please all. Although Paul
studied to please all men in the Lord, and
to become all things to all men,1 yet never-
theless with him it was a very small thing
that he should be judged by man's judg-
ment." 2

2. He laboured abundantly, as much as
in him lay, for the building up and the
salvation of others ; but he could not
avoid being sometimes judged and des-
pised by others. Therefore he committed
all to God, who knew all, and by patience
and humility defended himself against evil
speakers, or foolish and false thinkers, and
those who accused him according to their
pleasure. Nevertheless, from time to time
he replied, lest his silence should become
a stumbling-block to those who were
weak.

3. " Who art thou, that thou shouldstbe
afraid of a man that shall die ? To-day
he is, and to-morrow his place is not found.

i Cor ix. 22.

2 i Cor. iv

232

Fear God, and thou shalt not quail before
the terrors of men. What can any man
do against thee by words or deeds ? He
hurteth himself more than thee, nor shall
he escape the judgment of God, whosoever
he may be. Have thou God before thine
eyes, and do not contend with fretful
words. And if for the present thou seem
to give way, and to suffer confusion which
thou hast not deserved, be not angry at
this, nor by impatience diminish thy re-
ward ; but rather look up to Me in heaven,
for I am able to deliver thee from all
confusion and hurt, and to render to every
man according to his works."

233

CHAPTER XXXVII.

Of pure and entire resignation of self , for
the obtaining liberty of heart.

MY Son, lose thyself
and thou shalt find Me.
Stand still without all
choosing and all thought
of self, and thou shalt
ever be a gainer. For
more grace shall be added
to thee, as soon as thou resignest thyself,
and so long as thou dost not turn back
to take thyself again."

2. O Lord, how often shall I resign
myself, and in what things shall I lose
myself?

3. " Always ; every hour : in that which
is little, and in that which is great.
I make no exception, but will that
thou be found naked in all things.
Otherwise how canst thou be Mine and
I thine, unless thou be inwardly and out-
wardly free from every will of thine own ?

234

The sooner thou doest this, the better
shall it be with thee ; and the more
fully and sincerely, the more thou shalt
please Me, and the more abundantly shalt
thou be rewarded.

4. " Some resign themselves, but with
certain reservations, for they do not fully
trust in God, therefore they think that they
have some provision to make for them-
selves. Some again at first offer every-
thing ; but afterwards being pressed by
temptation they return to their own devices,
and thus make no progress in virtue.
They will not attain to the true liberty of
a pure heart, nor to the grace of My sweet
companionship, unless they first entirely
resign themselves and daily offer them-
selves up as a sacrifice ; without this the
union which bringeth forth fruit standeth
not nor will stand.

5. " Many a time I have said unto thee,
and now say again, Give thyself up,
resign thyself, and thou shalt have great
inward peace. Give all for all ; demand
nothing, ask nothing in return ; stand
simply and with no hesitation in Me, and
thou shalt possess Me. Thou shalt have

235

liberty of heart, and the darkness shall
not overwhelm thee. For this strive thou,
pray for it, long' after it; that thou mayest
be delivered from all possession of thyself,
and nakedly follow Jesus who was made
naked for thee ; mayest die unto thyself
and live eternally to Me. Then shall all
vain fancies disappear, all evil disturbings,
and superfluous cares. Then also shall
immoderate fear depart from thee, and
inordinate love shall die."

CHAPTER XXXVIII.

Of a good government in external things,
and of having recourse to God in dangers.

JVlY Son, for this thou
must diligently make thy
endeavour, that in 'every
place and outward action
or occupation thou mayst
be free within, and have
power over thyself; and
that all things be under thee, not thou
under them ; that thou be master and

236

ruler of thy actions, not a slave or hireling,
but rather a free and true Hebrew, enter-
ing into the lot and the liberty of the
children of God, who stand above the
present and look upon the eternal, who
with the left eye behold things transitory,
and with the right things heavenly ; whom
temporal things draw not to cleave unto,
but who rather draw temporal things to
do them good service, even as they were
ordained of God to do, and appointed
by the Master Workman, who hath left
nought in His creation without aim and
end.

2 " And if in every chance of life thou
stand not in outward appearances, nor
judgest things which are seen and heard
by the fleshly sense, but straightway in
every cause enterest with Moses into the
tabernacle to ask counsel of God ; thou
shalt hear a divine response and come forth
instructed concerning many things that
are and shall be. For always Moses had
recourse to the tabernacle for the solving
of all doubts and questionings ; and fled
to the help of prayer to be delivered from
the dangers and evil deeds of men. Thus

237

also oughtest thou to fly to the secret
chamber of thy heart, and earnestly
implore the divine succour. For this
cause we read that Joshua and the
children of Israel were deceived by the
Gibeonites, that they asked not counsel at
the mouth of the Lord * but being too ready
to listen to fair speeches, were deceived
by pretended piety.''

CHAPTER XXXIX.

That man must not be immersed in
business.

Y Son, always com-
mit thy cause to Me ; I
will dispose it aright in
due time. Wait for
My arrangement of it,
and then thou shalt find
it for thy profit."
2. O Lord, right freely I commit all
things to Thee ; for my planning can
profit but little. Oh that I did not dwell

1 Toshua ix. 14.

238

so much on future events, but could offer
myself altogether to Thy pleasure with-
out delay.

3. "My Son, a man often striveth
vehemently after somewhat which he
desireth ; but when he hath obtained it
he beginneth to be of another mind,
because his affections towards it are not
lasting, but rather rush on from one thing
to another. Therefore it is not really a
small thing, when in small things we
resist self."

4. The true progress of man lieth in
self denial and a man who denieth himself
is free and safe. But the old enemy,
opposer of all good things, ceaseth not
from temptation ; but day and night
setteth his wicked snares, if haply he
may be able to entrap the unwary.
Watch and pray, saith the Lord, lest ye
enter into temptation.1

1 Matt. xxvi. 41.

239

CHAPTER XL.

That man hath no good in himself, and
nothing whereof to glory.

JLjQRD, Tii hat is man
that Thou art mindful of
him, or the son of man
that Thou visitest him ? 1
What hath man deserved,
that Thou shouldst bestow
thy favour upon him?
Lord, what cause can I have of complaint,
if Thou forsake me ? Or what can I
justly allege, if Thou refuse to hear my
petition? Of a truth, this I may truly
think and say, Lord, I am nothing, I
have nothing that is good of myself, but
I fall short in all things, and ever tend
unto nothing. And unless I am helped
by Thee and inwardly supported, I become
altogether lukewarm and reckless.

2. But Thou, O Lord, art always the
same, and endurest for ever, always good,
righteous, and holy ; doing all things well,

righteously, and holily, and disposing all in
Thy wisdom. But I who am more ready to
go forward than backward, never continue
in one stay, because changes sevenfold
pass over me. Yet it quickly becometh
better when it so pleaseth Thee, and Thou
puttest forth Thy hand to help me ; because
Thou alone canst aid without help of man,
and canst so strengthen me that my coun-
tenance shall be no more changed, but
my heart shall be turned to Thee, and
rest in Thee alone.

3. Wherefore, if I but knew well how to
reject all human consolations, whether for
the sake of gaining devotion, or because
of the necessity by which I was compelled
to seek Thee, seeing there is no man who
can comfort me ; then could I worthily
trust in Thy grace, and rejoice in the gift
of new consolation.

4. Thanks be to Thee, from whom all
cometh, whensoever it goeth well with
me ! But I am vanity and nothing in Thy
sight, a man inconstant and weak. What
then have I whereof to glory, or why do I
long to be held in honour ? Is it not for
nought ? This also is utterly vain. Verily

241

vain glory is an evil plague, the greatest
of vanities, because it draweth us away
from the true glory, and robbeth us of
heavenly grace. For whilst a man pleaseth
himself he displeaseth Thee ; whilst he
gapeth after the praises of man, he is
deprived of true virtues.

5. But true glory and holy rejoicing
lieth in glorying in Thee and not in self;
in rejoicing in Thy Name, not in our own
virtue ; in not taking delight in any
creature, save only for Thy sake. Let thy
Name, not mine be praised ; let Thy work,
not mine be magnified ; let Thy holy
Name be blessed, but to me let nought be
given of the praises of men. Thou art
my glory, Thou art the joy of my heart.
In Thee will I make my boast and be glad
all the day long, but for myself let me not
glory save only in my infirmities*

6. Let the Jews seek the honour which
cometh from one another ; but I will ask
for that which cometh from God only.'2
Truly all human glory, all temporal
honour, all worldly exaltation, compared
to Thy eternal glory, is but vanity and folly

1 2 Cor. xii. 5. 2 John v. 44.

242

O God my Truth and my Mercy, Blessed
Trinity, to Thee alone be all praise
honour, power, and glory for ever and for
ever. Amen.

CHAPTER XLI.
Of contempt of all temporal honour,

JVL Y Son, make it no
matter of thine, if thou
see others honoured
and exalted, and thyself
despised and humbled.
Lift up thine heart to
Me in heaven, and then
the contempt of men upon earth will not
make thee sad."

2. O Lord, we are in blindness, and are
quickly seduced by vanity. If I look
rightly within myself, never was injury
done unto me by any creature, and there
fore I have nought whereof to complain
before Thee. But because I have many
times and grievously sinned against Thee,
all creatures do justly take arms against me.

243

S^!

Therefore to me confusion and contempt
are justly due, but to Thee, praise and
honour and glory. And except I dispose
myself for this, namely to be willing that
every creature should despise and desert
me, and that I should be esteemed alto-
gether as nothing, I cannot be inwardly
filled with peace and strength, nor spirit-
ually enlightened, nor fully united to
Thee.

CHAPTER XLII.
That our peace M not to be placed in men.

M.Y Son, if thou set
thy peace on any person
because thou hast high
opinion of him, and art
familiar with him, thou
shalt be unstable and en-
tangled. But if thou be-
take thyself to the ever-living and abiding
Truth, the desertion or death of a friend
shall not make thee sad. In Me ought
the love of thy friend to subsist, and
for My sake is every one to be loved,
whosoever he be, who appeareth to thee

pe-AWU

244

good, and is very dear to thee in this
life. Without Me friendship hath no
strength or endurance, neither is that
love true and pure, which I unite not.
Thou oughtest to be so dead to such
affections of beloved friends, that as far
as in thee lieth, thou wouldst rather
choose to be without any companionship
of men. The nearer a man approacheth
to God, the further he recedeth from all
earthly solace. The deeper also he
descendeth into himself, and the viler he
appeareth in his own eyes, the higher
he ascendeth towards God.

2. "But he who attributeth anything
good to himself, hindereth the grace of God
from coming to him, because the grace of
the Holy Ghost ever seeketh the humble
heart. If thou couldst make thyself
utterly nothing, and empty thyself of
the love of every creature, then should it
be My part to overflow unto thee with
great grace. When thou settest thine eyes
upon creatures, the face of the Creator is
withdrawn from thee. Learn in all things
to conquer thyself for thy Creator's sake,
then shalt thou be able to attain unto

245

\(r&

divine knowledge. How small soever
anything be, if it be loved and regarded
inordinately, it holdeth us back from the
highest good, and corrupteth."

CHAPTER XLI1I.
Against vain and worldly knowledge.

MY Son, let not the
fair and subtle sayings
of men move thee. For
the kingdom of God is
not in word, but in
power.1 Give ear to my
words, for they kindle the
heart and enlighten the mind, they bring
contrition, and they supply manifold con-
solations. Never read thou the word that
thou mayest appear more learned or wise ;
but study for the mortification of thy sins,
for this will be far more profitable for
thee than the knowledge of many difficult
questions.

2. " When thou hast read and learned
many things, thou must always return to

1 i Cor. iv 20.

246

one first principle. I am He that teacheth
man knowledge* and I give unto babes
clearer knowledge than can be taught by
man. He to whom I speak will be
quickly wise arid shall grow much in the
spirit. Woe unto them who inquire into
many curious questions from men, and
take little heed concerning the way of My
service. The time will come when Christ
will appear, the Master of masters, the
Lord of the Angels, to hear the lessons of
all, that is, to examine the consciences of
each one. And then will He search Jeru-
salem with candles 2 and the hidden things
of darkness 3 shall be made manifest, and
the arguings of tongues shall be silent.

3. " I am He who in an instant lift up
the humble spirit, to learn more reasonings
of the Eternal Truth, than if a man had
studied ten years in the schools. I teach
without noise of words, without confusion
of opinions, without striving after honour,
without clash of arguments. I am He
who teach men to despise earthly things,
to loathe things present, to seek things
heavenly, to enjoy things eternal, to flee

1 Ps. xciv. 10. 2 Zeph. i. 12. 3 i Cor. iv. 5.

247

honours, to endure offences, to place all
hope in Me, to desire nothing apart from
Me, and above all things to love Me
ardently.

4. " For there was one, who by loving
Me from the bottom of his heart, learned
divine things, and spake things that were
wonderful ; he profited more by forsaking
all things than by studying subtleties. But
to some I speak common things, to others
special ; to some I appear gently in signs
and figures, and again to some I reveal
mysteries in much light. The voice of
books is one, but it informeth not all alike ;
because I inwardly am the Teacher of
truth, the Searcher of the heart, the Dis-
cerner of the thoughts, the Mover of
actions, distributing to each man, as I
judge meet."

248

CHAPTER XLIV.

Of not troubling ourselves about outward
things.

.Y Son, in many
things it behoveth thee to
be ignorant, and to esteem
thyself as one dead upon
the earth, and as one to
whom the whole world is
crucified. IVlany things
also thou must pass by with deaf ear,
and must rather think upon those things
which belong unto thy peace. It is more
profitable to turn away thine eyes from
those things that displease, and to leave
each man to his own opinion, than to give
thyself to discourses of strife. If thou
stand well with God and hast His judg-
ment in thy mind, thou wilt verily easily
benr to be as one conquered."

2. O Lord, to what have we come ?
Behold a temporal loss is mourned over ;
for a trifling gain we labour and hurry ; and
spiritual loss passeth away into forgetful-

249

ness, and we rarelyrecover it. That which
profiteth little or nothing is looked after,
and that which is altogether necessary is
negligently passed by ; because the whole
man slideth away to outward things, and
unless he quickly recover himself, in
outward things he willingly lieth down.

CHAPTER XLV.

That we must not believe everyone, and
that we are prone to fall in our words.

Li ORD, be thou my help
in trouble, for vain is the
help of man* How often
have I failed to find faith-
fulness, where I thought I
possessed it. How many
times I have found it
where I least expected. Vain therefore
is hope in men, but the salvation of the
just, O God, is in Thee. Blessed be Thou
O Lord my God, in all things which
happen unto us. We are weak and

1 Ps. lx. ii.

250

unstable, we are quickly deceived and
quite changed.

2. Who is the man who is able to keep
himself so warily and circumspectly as
not sometimes to come into some snare
or perplexity? But he who trusteth in
Thee, O Lord, and seeketh Thee with an
unfeigned heart, doth not so easily slip.
And if he fall into any tribulation,
howsoever he may be entangled, yet very
quickly he shall be delivered through
Thee, or by Thee shall be comforted,
because Thou wilt not forsake him that
trusteth in Thee unto the end. A friend
who continueth faithful in all the dis-
tresses of his friend is rare to be found.
Thou, O Lord, Thou alone art most faith-
ful in all things, and there is none other
like unto Thee.

3. Oh how truly wise was that holy
soul which said, "My mind is steadfastly
fixed, and it is grounded in Christ." l
If thus it were with me, the fear of man
should not so easily tempt me, nor the
arrows of words move me. Who is
sufficient to foresee all things, who to

' S. Agatha

guard beforehand against future ills ?
If even things which are foreseen some-
times hurt us, what can things which are
not foreseen do, but grievously injure? But
wherefore have I not better provided for
myself, miserable that I am ? Why, too,
have I given such heed to others ? But
we are men, nor are we other than frail
men, even though by many we are
reckoned and called angels. Whom
shall I trust, O Lord, whom shall I trust
but Thee? Thou art the Truth, and
deceivest not, nor canst be deceived. And
on the other hand, Every man is a liar?
weak, unstable, and frail, especially in
his words, so that one ought scarcely
ever to believe what seemeth to sound
right on the face of it.

4. With what wisdom hast thou
warned us beforehand to beware of men^
and that a man's foes are they of his own
household? and that we must not believe
if one say unto us Lo here, or Lo there 2
I have been taught by my loss, and Oh
that I may prove more careful and not

1 Ps. cxvi. ii ; Rom. iii. 4. 3 Matt. x. 17, 36.
3 Matt. xxiv. 23.

foolish hereby. " Be cautious," saith
some one ; " be cautious, keep unto thyself
what I tell thee." And whilst I am silent
and believe that it is hid with me, he him-
self cannot keep silence concerning it, but
straightway betrayeth me and himself,
and goeth his way. Protect me, O Lord,
from such mischief-making and reckless
men ; let me not fall into their hands, nor
ever do such things myself. Put a true
and steadfast word into my mouth, and
remove a deceitful tongue far from me.
What I would not suffer, I ought by all
means to beware of doing,

5. Oh how good and peacemaking
a thing it is to be silent concerning
others, and not carelessly to believe all
reports, nor to hand them on further ;
how good also to lay one's self open to
few, to seek ever to have Thee as the
beholder of the heart, not to be carried
about with every wind of words, but to
desire that all things inward and outward
be done according to the good pleasure
of Thy will ! How safe for the preserving
of heavenly grace to fly from human
approval, and not to long after the things

which seem to win admiration abroad,
but to follow with all earnestness those
things which bring amendment of life
and heavenly fervour ! How many have
been injured by their virtue being made
known and too hastily praised. How
truly profitable hath been grace preserved
in silence in this frail life, which, as we
are told, is all temptation and warfare.

CHAPTER XLVI.

Of having confidence in God when evil
words are cast at us.

IVlY Son, stand fast and
believe in Me. For what
are words but words ?
They fly through the air,
but they bruise no stone.
If thou art guilty, think
how thou wouldst gladly
amend thyself ; if thou knowest no-
thing against thyself, consider that thou
wilt gladly bear this for God's sake.
It is little enough that thou sometimes
hast to bear hard words, for thou art

254

not yet able to bear hard blows. And
wherefore do such trivial matters go to
thine heart, except that thou art yet
carnal, and regardest men more than
thou oughtest ? For because thou fearest
to be despised, thou art unwilling to be
reproved for thy faults, and seekest paltry
shelters of excuses.

2. " But look better into thyself, and
thou shalt know that the world is still
alive in thee, and the vain love of pleasing
men. For when thou fleest away from
being abased and confounded for thy
faults, it is plain that thou art neither truly
humble nor truly dead to the world, and
that the world is not crucified to thee. But
hearken to My word, and thou shalt not
care for ten thousand words of m^n. Be-
hold, if all things could be said against thee
which the utmost malice could invent, what
should it hurt thee, if thou wert altogether
to let it go, and make no more account of
it than of a mote? Could it pluck out a
single hair of thy head ?

3. "But he that hath no heart within him
and hath not God before his eyes, is easily
moved by a word of reproach ; but he who

trusteth in Me, and seeketh not to abide
by his own judgment, shall be free from
the fear of men. For I am the Judge
and the Discerner of all secrets ; I know
how the thing hath been done; I know
both the injurer and the bearer. From
Me went forth that word, by My per-
mission this hath happened, that the
thoughts of many hearts may be revealed.*
I shall judge the guilty and the innocent ;
but beforehand I have willed to try them
both by a secret judgment.

4. "The testimony of men often de-
ceiveth ; My judgment is true ; it will
stand, and it shall not be overturned. It
commonly lieth hid, and only to few in
certain cases is it made known; yet it
never erreth, nor can err, although it seem
not right to the eyes of foolish men.
To Me therefore must men have recourse
in all judgment, and must not lean to
their own opinion. For there shall no
evil happen to the jtist? whatsoever may
be sent to him by God. Even though
some unjust charge be brought against
him, he will care little; nor again will

Luke ii. 35

256

he exult above measure, if through others
he be clearly vindicated. For he consi-
dereth that I am He Tiho try the hearts
and reins f who judge not outwardly and
according to human appearance ; for often
in Mine eyes that is found blameworthy
which in the judgment of men is held
worthy of praise."

5. O Lord God, O Judge, just, strong,
and patient, who knowest the frailty and
sinfulness of men, be Thou my strength
and my whole confidence; for my own
conscience sufficeth me not. Thou knowest
what I know not ; and therefore ought I
under all rebuke to humble myself and to
bear it meekly. Therefore mercifully for-
give me as often as I have not done this,
and grant me the next time the grace of
greater endurance. For better unto me
is Thine abundant pity for the attain-
ment of Thy pardon, than the righteous-
ness which I believe myself to have, for
defence against my conscience which lieth
wait against me. Although / know no-
thing against myself, yet am I not hereby
justified? because if Thy mercy were

1 Ps. vii. 9. 2 i Cor. iv. 4

257

removed away, in Thy sight should no
man living be justified.1

CHAPTER XLVII.

That all troubles are to be endured for
the sake of eternal life.

IVl Y Son, let not the
labours which thou hast
undertaken for Me break
thee down, nor let tribu-
lations cast thee down in
anywise, but let My pro-
mise strengthen and com-
fort thee in every event. I am sufficient
to reward thee above all measure and
extent. Not long shalt thou labour here,
nor always be weighed down with sorrows.
Wait yet a little while, and thou shalt see
a speedy end of thine evils. An hour shall
come when all labour and confusion shall
cease. Little and short is all that passeth
away with time.

2. " Do earnestly what thou doest ;
labour faithfully in My vineyard; I will be

1 Ps. cxliii. 2.

258

thy reward. Write, read, sing, weep, be
silent, pray, endure adversities manfully ;
eternal life is worthy of all these conflicts,
yea, and of greater. Peace shall come
/";/ one day which is known to the Lord;
which shall be neither day nor night, ' but
light eternal, infinite clearness, steadfast
peace, and undisturbed rest. Thou shalt
not say then, Who shall deliver me from
the body of this death ? 2 nor cry out, Woe
is me, for my sojourning is prolonged, 3
because death will be utterly destroyed,
and there shall be salvation which can
never fail, no more anxiety, happy delight,
sweet and noble society.

3. " Oh, if thou sawest the unfading
crowns of the saints in heaven, and with
what great glory they now rejoice, who
aforetime were reckoned by this world con-
temptible and as it were unworthy of life,
truly thou wouldst immediately humble
thyself even to the earth, and wouldst de-
sire rather to be in subjection to all, than to
have authority over one; nor wouldst thou
long for pleasant days of this life, but
wouldst more rejoice to be afflicted for

1 Zech xiv. 7- 2 Rom. vii. 24. 3 Ps. cxx.

Ill

259

God's sake, and wouldst esteem it gain to
be counted for nought amongst men.

4. " Oh, if these things were sweet to thy
taste, and moved thee to the bottom of
thine heart, how shouldst thou dare even
once to complain ? Are not all laborious
things to be endured for the sake of eternal
life ? It is no small thing, the losing or
gaining the Kingdom of God. Lift up
therefore thy face to heaven. Behold,
I and all My Saints with Me, who in this
world had a hard conflict, now rejoice,
are now comforted, are now secure, are
now at peace, and shall remain with Me
evermore in the Kingdom of My Father."

260

CHAPTER XLVIII.

Of the Day of Eternity and of the strait-
nesses of this life.

H most blessed man-
sion of the City which is
above! Oh most clear
day of eternity which
the night obscureth not,
but the Supreme Truth
ever enlighteneth ! Day
always joyful, always secure and never
changing its state into those which are
contrary. Oh would that this day might
shine forth, and that all these temporal
things would come to an end. It shineth
indeed upon the Saints, glowing with un-
ending brightness, but only from afar and
through a glass, upon those who are
pilgrims on the earth.

2. The citizens of heaven know how
glorious that day is ; the exiled sons of
Eve groan, because this is bitter and
wearisome. The days of this life are few

and evil, full of sorrows and straits, where
man is defiled with many sins, ensnared
with many passions, bound fast with many
fears, wearied with many cares, distracted
with many questionings, entangled with
many vanities, compassed about with
many errors, worn away with many labours,
weighed down with temptations, enervated
by pleasures, tormented by poverty.

3. Oh when shall there be an end of
these evils? When shall I be delivered
from the wretched slavery of my sins ?
When shall I be mindful, O Lord, of Thee
alone ? When shall I rejoice in Thee to
the full ? When shall I be in true liberty
without any impediment, without any
burden on mind or body? When shall
there be solid peace, peace immoveable and
secure, peace within and without, peace
firm on every side ? Blessed Jesus, when
shall I stand to behold Thee ? When shall
I gaze upon the glory of Thy Kingdom ?
When shalt Thou be to me all in all ? Oh
when shall I be with Thee in Thy King-
dom which Thou hast prepared from
the foundation of the world for them
that love Thee ? I am left destitute, an

exile in a hostile land, where are daily
wars and grievous misfortunes.

4. Console my exile, mitigate my sorrow,
for towards Thee all my desire longeth.
For all is to me a burden, whatsoever this
world offereth for consolation. I yearn
to enjoy Thee intimately5 but I cannot
attain unto it. I long to cleave to hea-
venly things, but temporal things and
unmortified passions press me down.
In my mind I would be above all things,
but in my flesh I am unwillingly com-
pelled to be beneath them. So, wretched
man that I am, I fight with myself,
and am made grievous even unto myself,
while the spirit seeketh to be above
and the flesh to be beneath.

5. Oh how I suffer inwardly, while
with the mind I discourse on heavenly
things, and presently a crowd of carnal
things rusheth upon me whilst I pray.
My God, be not Thou far from me,
nor depart in wrath from Thy servant.
Cast forth Thy lightning and scatter
them; send out Thine arrows* and let
all delusions of my enemy be confounded.

1 Ps. Ixxi. 12

263

Recall my senses unto Thyself, cause me
to forget all worldly things ; grant me
quickly to cast away and despise the ima-
ginations of sin. Succour me, O Eternal
Truth, that no vanity may move me.
Come unto me, O Heavenly Sweetness,
and let all impurity flee from before
Thy face. Pardon me also, and of Thy
mercy deal gently with me, whensoever
in prayer I think on anything besides
Thee ; for truly I confess that I am wont
to be continually distracted. For often
and often, where in the body I stand
or sit, there I myself am not ; but rather
am I there, whither I am borne by my
thoughts. Where my thought is, there
am I ; and there commonly is my thought
where that which I love is. That readily
occurreth to me, which naturally delight-
eth, or pleaseth through custom.

6. Wherefore Thou, who art the Truth,
hast plainly said, Where your treasure is,
there will your heart be also? If I love
heaven, I gladly meditate on heavenly
things. If I love the world, I rejoice
in the delights of the world, and am

1 Matt. vi. 21.

264

made sorry by its adversities. If I love
the flesh, I am continually imagining
the things which belong to the flesh ; if I
love the spirit, I am delighted by medi-
tating on spiritual things. For whatso-
ever things I love, on these I readily
converse and listen, and carry home with
me the images of them. But blessed
is that man who for Thy sake, O Lord,
is willing to part from all creatures ;
who doth violence to his fleshly nature
and crucifieth the lusts of the flesh by
the fervour of his spirit, so that with
serene conscience he may offer unto
Thee a pure prayer, and be made worthy
to enter into the angelic choirs, having
shut out from himself, both outwardly
and inwardly, all worldly things.

265

CHAPTER XLIX.

/" the desire after Eternal Life, and
how great blessings are promised to
those who strive.

IVl Y Son, when thou
feelest the desire of eter-
nal happiness to be
poured into thee from
above, and longest to
depart from the taber-
nacle of this body, that
thou mayest contemplate My glory without
shadow of turning, enlarge thine heart,
and take in this holy inspiration with all
thy desire. Give most hearty thanks
to the Supreme Goodness, who dealeth
with thee so graciously, visiteth thee so
lovingly, stirreth thee up so fervently,
raiseth thee so powerfully, lest thou
sink down through thine own weight,
to earthly things. For not by thine own
meditating or striving dost thou receive
this gift, but by the sole gracious con-

266

descension of Supreme Grace and Divine
regard ; to the end that thou mayest make
progress in virtue and in more humility,
and prepare thyself for future conflicts,
and cleave unto Me with all the affection
of thy heart, and strive to serve Me with
fervent will.

2. " My son, often the fire burneth, but
,the flame ascendeth not without smoke.
So also the desires of some men burn
towards heavenly things, and yet they
are not free from the temptation of carnal
affection. Thus therefore they are not
acting with an altogether simple desire
for God's glory when they pray to Him
so earnestly. Such, too, is oftentimes thy
desire, when thou hast imagined it to be
so earnest. For that is not pure and
perfect which is tainted with thine own
self-seeking.

3. " Seek thou not what is pleasant
and advantageous to thyself, but what
is acceptable and honourable unto Me ;
for if thou judgest rightly, thou must
choose and follow after My appointment
rather than thine own desire ; yea, rather
than anything that can be desired. I

know thy desire, and I have heard thy
many groanings. Already thou longest
to be in the glorious liberty of the
children of God ; already the eternal
home delighteth thee, and the heavenly
country full of joy ; but the hour is not
yet come ; there remaineth still another
season, even a season of warfare, a season
of labour and probation. Thou desirest
to be filled with the Chief Good, but thou
canst not attain it immediately. I AM that
Good ; wait for Me, until the Kingdom
of God shall come.

4. " Thou must still be tried upon earth,
and be exercised in many things. Con-
solation shall from time to time be given
thee, but abundant satisfying shall not
be granted. Be strong therefore, and
be thou brave both in working and in
suffering things which are against thy
nature. Thou must put on the new man,
and be changed into another man. Thou
must often do what thou wouldst not ;
and thou must leave undone what thou
wouldst do. What pleaseth others shall
have good success, what pleaseth thee
shall have no prosperity. What others

268

say shall be listened to ; what thou sayest
shall receive no heed. Others shall ask
and receive; thou shalt ask and not obtain.
Others shall be great in the report of men,
but about thee shall nothing be spoken.
To others this or that shall be entrusted ;
thou shalt be judged useful for nought.

5. " For this cause nature shall some-
times be filled with sadness ; and it is a
great thing if thou bear it silently. In
this and many like things the faithful
servant of the Lord is wont to be tried,
how far he be able to deny himself and
bring himself into subjection in all things.
Scarcely is there anything in which thou
hast need to mortify thyself so much as
in seeing and suffering things which are
adverse to thy will; especially when
things are commanded thee to be done
which seem to thee inexpedient or of
little use to thee. And because thou
darest not resist a higher power, being
under authority, therefore it seemeth
hard for thee to shape thy course
according to the nod of another, and to
forego thine own opinion.

6. "But consider, My Son, the fruit

269

of these labours, the swift end, and
the reward exceeding great ; and thou
shalt find it no pain to bear them then,
but rather the strongest solace of thy
patience. For even in exchange for this
trifling desire which thou hast readily
forsaken, thou shalt always have thy will
in Heaven. There verily thou shalt find
all that thou wouldst, all that thou canst
long for. There thou shalt have all good
within thy power without the fear of
losing it. There thy will, ever at one with
Mine, shall desire nothing outward, no-
thing for itself. There no man shall
withstand thee, none shall complain of
thee, none shall hinder, nothing shall
stand in thy path ; but all things desired
by thee shall be present together, and
shall refresh thy whole affection, and fill
it up even to the brim. There I will give
glory for the scorn suffered here, the
garment of praise for sorrow, and for the
lowest place a throne in the Kingdom,
for ever. There shall appear the fruit of
obedience, the labour of repentance shall
rejoice, and humble subjection shall be
crowned gloriously.

270

7. " Now therefore bow thyself humbly
under the hands of all men ; nor let it
trouble thee who said this or who ordered
that; but take special heed that whether thy
superior, thy inferior, or thy equal, require
anything from thee, or even show a desire
for it ; take it all in good part, and study
with a good will to fulfil the desire. Let
one seek this, another that ; let this man
glory in this, and that man in that, and
be praised a thousand thousand times, but
rejoice thou only in the contempt of thy-
self, and in Mine own good pleasure and
glory. This is what thou art to long
for, even that whether by life or by death,
God may be ever magnified in thee" x

i Phil. i. 20.

CHAPTER L.

How a desolate man ought to commit
himself into the hands of God.

LORD God, Holy
Father, be Thou blessed
now and evermore ; be-
cause as thou wilt so it
is done, and what thou
doest is good. Let Thy
servant rejoice in Thee,
not in himself, nor in any other ; because
Thou alone art the true joy, Thou art my
hope and my crown, Thou art my joy
and my honour, O Lord. What hath Thy
servant, which he received not from Thee,
even without merit of his own ? Thine
are all things which Thou hast given, and
which Thou hast made. I am poor and in
misery even from my youth up? and my
soul is sometimes sorrowful even unto
tears, sometimes also it is disquieted

1 Ps Ixxxviii. 15.

272

within itself, because of the sufferings
which are coming upon it.

2. I long after the joy of peace ; for
the peace of Thy children do I beseech,
for in the light of Thy comfort they are
fed by Thee. If Thou give peace, if Thou
pour into me holy joy, the soul of Thy
servant shall be full of melody, and
devout in Thy praise. But if Thou with
draw Thyself as too often Thou art wont,
he will not be able to run in the way of
Thy commandments, but rather he will
smite his breast and will bow his knees ;
because it is not with him as yesterday
and the day before, when Thy candle
shined upon his head,1 and he walked
under the shadow of Thy wings? from the
temptations which beset him.

3. O Father, righteous and ever to
be praised, the hour cometh when Thy
servant is to be proved. O beloved Father,
it is well that in this hour Thy servant
suffer somewhat for Thy sake. O Father
evermore to be adored, as the hour cometh
which Thou foreknewest from everlasting,
when for a little while Thy servant should

Job x;

2 Ps. xvii. 8.

273

outwardly bow down, but always live in-
wardly with Thee ; when for a little while
he should be little regarded, humbled,
and fail in the eyes of men ; should be
wasted with sufferings and weaknesses,
to rise again with Thee in the dawn of
the new light, and be glorified in the
heavenly places. O Holy Father, Thou
hast ordained it so, and so hast willed
it ; and that is done which Thou Thyself
hast commanded.

4. For this is Thy favour to Thy friend,
that he should suffer and be troubled in
the world for Thy love's sake, how often
soever, and by whomsoever and howso-
ever Thou hast suffered it to be done.
Without Thy counsel and providence, and
without cause, nothing cometh to pass on
the earth. // is good for me, Lord, that 1
have been in trouble, that I may learn Thy
statutes, and may cast away all pride of
heart and presumption. It is profitable
for me that confusion hath covered my
face, that I may seek to Thee for conso-
lation rather than unto men. By this also
I have learned to dread Thine unsearch-

1 Ps. cxix. 71.

274

able judgment, who afflictest the just with
the wicked, but not without equity and
justice.

5. Thanks be unto Thee, because Thou
hast not spared my sins, but hast beaten
me with stripes of love, inflicting pains,
and sending troubles upon me without and
within. There is none who can console
me, of all things which are under heaven,
but Thou only, O Lord my God, Thou
heavenly Physician of souls, who dost
scourge and hast mercy, who leadest down
to hell and bringest up again.1 Thy dis-
cipline over me, and Thy rod itself shall
teach me.

6. Behold, O beloved Father, I am in
Thy hands, I bow myself under the rod ot
Thy correction. Smite my back and my
neck that I may bend my crookedness to
Thy will. Make me a pious and lowly
disciple, as Thou wert wont to be kind,
that I may walk according to every nod
of Thine. To Thee I commend myself
and all that I have for correction ; better
is it to be punished here than hereafter.
Thou knowest all things and each of them ;

1 Job xiii. 2.

and nothing remaineth hid from Thee
in man's conscience. Before they are,
Thou knowest that they will be, and Thou
needest not that any man teach Thee or
admonish Thee concerning the things
which are done upon the earth. Thou
knowest what is expedient for my profit,
and how greatly trouble serveth unto the
scrubbing off the rust of sin. Do with
me according to Thy desired good plea-
sure, and despise not my life which is
full of sin, known to none so entirely and
fully as to Thee alone.

7. Grant me, O Lord, to know that
which ought to be known ; to love that
which ought to be loved ; to praise that
which pleaseth Thee most, to esteem that
which is precious in Thy sight, to blame
that which is vile in Thine eyes. Suffer
me not to judge according to the sight
of bodily eyes, nor to give sentence
according to the hearing of the ears of
ignorant men ; but to discern in true
judgment between visible and spiritual
things, and above all things to be ever
seeking after the will of Thy good pleasure.

8. Oftentimes the senses of men are de-

y"1
k

276

ceived in judging ; the lovers of the world
also are deceived in that they love only
visible things. What is a man the better
because by man he is reckoned very
great? The deceiver deceiveth the de-
ceiver, the vain man the vain, the blind
man the blind, the weak man the weak,
when they exalt one another ; and in
truth they rather put to shame, while they
foolishly praise. For as humble S. Fran-
cis saith, " What each one is in Thine
eyes, so much he is, and no more."

CHAPTER LI.

That we must give otirselves to humble
works when we are unequal to those
that are lofty.

IVi Y son, thou art not
always able to continue
in very fervent desire
after virtues, nor to stand
fast in the loftier region
of contemplation ; but
thou must of necessity
sometimes descend to lower things because
of thine original corruption, and bear

about the burden of corruptible life,
though unwillingly and with weariness.
So long as thou wearest a mortal body,
thou shalt feel weariness and heaviness
of heart. Therefore thou oughtest to
groan often in the flesh because of the
burden of the flesh, inasmuch as thou
canst not give thyself to spiritual studies
and divine contemplation unceasingly.

2. " At such a time it is expedient for
thee to flee to humble and external works,
and to renew thyself with good actions ;
to wait for My coming and heavenly
visitation with sure confidence ; to bear
thy exile and drought of mind with
patience, until thou be visited by Me
again, and be freed from all anxieties.
For I will cause thee to forget thy labours,
and altogether to enjoy internal peace.
I will spread open before thee the pleasant
pastures of the Scriptures, that with en-
larged heart thou mayest begin to run in the
way of My commandments. And thou shalt
say, ' The sufferings of this present time
are not worthy to . be compared -with the
glory which shall be revealed in us.' " 1

1 Rom. viii. 18.

273

CHAPTER LII.

That a man ought not to reckon himself
worthy of consolation, but more worthy
of chastisement.

O LORD, I am not
worthy of Thy consola-
tion, nor of any spiritual
visitation ; and therefore
Thou dealest justly with
me, when Thou leavest
me poor and desolate.
For if I were able to pour forth tears like
the sea, still should I not be worthy of
Thy consolation. Therefore am I nothing
worthy save to be scourged and punished,
because I have grievously and many a
time offended Thee, and in many things
have greatly sinned. Therefore, true ac-
count being taken, I am not worthy even
of the least of Thy consolations. But Thou,
gracious and merciful God, who wiliest
not that Thy works should perish, to
show forth the riches of Thy mercy

279

upon the vessels of mercy,1 vouchsafest
even beyond all his own deserving, to
comfort Thy servant above the measure
of mankind. For Thy consolations are
not like unto the discoursings of men.

2. What have I done, O Lord, that
Thou shouldst bestow any heavenly com-
fort upon me? I remember not that I
have done any good, but have been ever
prone to sin and slow to amendment.
It is true and I cannot deny it. If I
should say otherwise, Thou wouldst rise
up against me, and there would be none
to defend me. What have I deserved
for my sins but hell and everlasting fire ?
In very truth I confess that I am un-
worthy of all scorn and contempt, nor
is it fit that I should be remembered
among Thy faithful servants. And al-
though I be unwilling to hear this, never-
theless I will for the Truth's sake, accuse
myself of my sins, that the more readily
I may prevail to be accounted worthy
of Thy mercy.

3. What shall I say, guilty that I am
and filled with confusion ? I have no

1 Rom ix. 23.

2«o

Mtl

IF,

mouth to utter, unless it be this word
alone, " I have sinned, Lord, I have
sinned ; have mercy upon me, forgive
me." Let me alone, that I may take
comfort a little before I go whence I shall
not return, even to the land of darkness
and the shadow of death.1 What dost
Thou so much require of a guilty and
miserable sinner, as that he be contrite,
and humble himself for his sins ? In true
contrition and humiliation of heart is
begotten the hope of pardon, the troubled
conscience is reconciled, lost grace is
recovered, a man is preserved from the
wrath to come, and God and the penitent
soul hasten to meet each other with a
holy kiss.2

4. The humble contrition of sinners
is an acceptable sacrifice unto Thee,
O Lord, sending forth a smell sweeter far
in Thy sight than the incense. This
also is that pleasant ointment which Thou
wouldst have poured upon Thy sacred
feet,/?r a broken and contrite heart Thou
hast never despised* There is the place
of refuge from the wrathful countenance

281

of the enemy. There is amended and
washed away whatsoever evil hath else,
where been contracted.

CHAPTER LIII.

That the grace of God doth not join itself
to those who mind earthly things.

M"
Y son, precious is
My grace, it suffereth
not itself to be joined
with outward things, nor
with earthly consolations.
Therefore Thou oughtest
to cast away all things
which hinder grace, if thou longest to
receive the inpouring thereof. Seek a secret
place for thyself, love to dwell alone with
thyself, desire the conversation of no one ;
but rather pour out thy devout prayer to
God, that thou mayest possess a contrite
mind and a pure conscience. Count
the whole world as nought ; seek to be
alone with God before all outward things.
For thou canst not be alone with Me,

282

and at the same time be delighted with
transitory things. Thou oughtest to be
separated from thy acquaintances and dear
friends, and keep thy mind free from all
worldly comfort. So the blessed Apostle
Peter beseecheth, that Christ's faithful
ones bear themselves in this world as
strangers and pilgrims.1

2, " Oh how great a confidence shall
there be to the dying man whom no
affection to anything detaineth in the
world ! But to have a heart so separated
from all things, a sickly soul doth not
yet comprehend, nor doth the carnal
man know the liberty of the spiritual man.
But if indeed he desire to be spiritually
minded, he must renounce both those
who are far off and those who are near,
and to beware of no man more than
himself. If thou perfectly conquer thy-
self, very easily shalt thou subdue all
things besides. Perfect victory is the
triumph over oneself. For whoso keepeth
himself in subjection, in such manner
that the sensual affections obey the reason,
and the reason in all things obeyeth Me,

1 i Peter ii. IT.

2*3

he truly is conquerer of himself, and
lord of the world.

3. " If thou desire to climb to this
height, thou oughtest to start bravely,
and to lay the axe to the root, to the end
that thou mayest pull up and destroy
the hidden inordinate inclination towards
thyself, and towards all selfish and earthly
good. From this sin, that a man loveth
himself too inordinately, almost every-
thing hangeth which needeth to be utterly
overcome : when that evil is conquered
and put under foot, there shall be great
peace and tranquillity continually. But
because few strive earnestly to die per-
fectly to themselves, and do not heartily
go forth from themselves, therefore do
they remain entangled in themselves, and
cannot be raised in spirit above them-
selves. But he who desireth to walk at
liberty with Me, must of necessity mortify
all his evil and inordinate affections, and
must cling to no creature with selfish
love."

284

CHAPTER LIV.

Of the diverse motions of Natitre and
Grace.

Y son, pay diligent
heed to the motions of
Nature and Grace, be-
cause they move in a
very contrary and subtle
manner, and are hardly
distinguished save by a
spiritual and inwardly enlightened man.
All men indeed seek good, and make
pretence of something good in all that
they say or do ; and thus under the
appearance of good many are deceived.

2. "Nature is deceitful and draweth
away, ensnareth, and deceiveth many,
and always hath self for her end ; but
Grace walketh in simplicity and turneth
away from every appearance of evil,
maketh no false pretences, and doeth
all entirely for the sake of God, in whom
also she finally resteth.

3. " Nature is very unwilling to die, and

to be pressed down, and to be overcome,
and to be in subjection, and to bear
the yoke readily ; but Grace studieth
self-mortification, it resisteth sensuality,
seeketh to be subdued, longeth to be
conquered, and willeth not to use her
own liberty ; she loveth to be held by
discipline, and not to have authority
over any, but always to live, to remain,
to have her being under God ; and for
God's sake is ready to be humbly subject
to every ordinance of man.

4. " Nature laboureth for her own
advantage, and considereth what profit
she may gain from another ; but Grace
considereth more, not what may be use-
ful and convenient to self, but what may
be profitable to the many.

5. " Nature willingly receiveth honour
and reverence ; but Grace faithfully ascri-
beth all honour and glory to God.

6. " Nature feareth confusion and con-
tempt, but Grace rejoiceth to suffer shame
for the name of Jesus.

7. " Nature loveth ease and bodily
quiet ; Grace cannot be unemployed,
but gladly embraceth labour.

286

8. "Nature seeketh to possess things
curious and attractive, and abhorreth
those which are rough and cheap ; Grace
is delighted with things simple and
humble, despiseth not those which are
rough, nor refuseth to be clothed with old
garments.

9. " Nature hath regard to things tem-
poral, rejoiceth in earthly lucre, is made
sad by loss, vexed by any little injurious
word ; but Grace reacheth after things
eternal, cleaveth not to those which are
temporal, is not perturbed by losses, nor
embittered by any hard words, because
she hath placed her treasure and joy in
heaven where nought perisheth.

10. " Nature is covetous, and receiveth
more willingly than she giveth, loveth
things that are personal and private to
herself; while Grace is kind and gene-
rous, avoideth selfishness, is contented
with a little, believeth that it is more
blessed to give than to receive.

ii." Nature inclineth thee to created
things, to thine own flesh, to vanities and
dissipation ; but Grace draweth to God
and to virtues, renounceth creatures,

2b?

fleeth from the world, hateth the desires
of the flesh, restraineth vagaries, blusheth
to be seen in public.

12. "Nature is glad to receive some
outward solace in which the senses may
have delight ; but Grace seeketh to be
comforted in God alone, and to have
delight in the chief good above all visible
things.

13. " Nature doeth everything for her
own gain and profit, can do nothing as a
free favour, but hopeth to attain some-
thing as good or better, or some praise
or favour for her benefits ; and she loveth
that her own deeds and gifts should be
highly valued ; but Grace seeketh nothing
temporal, nor requireth any other gift
of reward than God alone ; neither longeth
she for more of temporal necessities than
such as may suffice for the attaining of
eternal life.

14. " Nature rejoiceth in many friends |
and kinsfolk, she boasteth of noble place
and noble birth, she smileth on the power-
ful, flattereth the rich, applaudeth those
who are like herself; but Grace loveth
even her enemies, and is not lifted up

by the multitude of friends, setteth no
store upon high place or high birth,
unless there be greater virtue therewith j
favoureth the poor man more than the
rich, hath more sympathy with the inno-
cent than with the powerful ; rejoiceth
with the truthful, not with the liar ; always
cxhorteth the good to strive after better
gifts of grace, and to become by holiness
like unto the Son of God.

15. "Nature quickly

complaineth of
Grace beareth

poverty and of trouble
want with constancy.

1 6. " Nature looketh upon all things in
reference to herself ; striveth and argueth
for self ; but Grace bringeth back all things
to God from whom they came at the
beginning ; ascribeth no good to herself
nor arrogantly presumeth ; is not con-
tentious, nor preferreth her own opinion
to others, but in every sense and under-
standing submitteth herself to the Eternal
wisdom and the Divine judgment.

17. " Nature is eager to know secrets
and to hear new things ; she loveth to
appear abroad, and to make experience
of many things through the senses ; she

desireth to be acknowledged and to do
those things which win praise and ad-
miration ; but Grace careth not to gather
up new or curious things, because all this
springeth from the old corruption, whereas
there is nothing new or lasting upon
earth. So she teacheth to restrain the
senses, to shun vain complacency and
ostentation, to hide humbly those things
which merit praise and real admiration,
and from everything and in all knowledge
to seek after useful fruit, and the praise
and honour of God. She desireth not
to receive praise for herself or her own,
but longeth that God be blessed in all His
gifts, who out of unmingled love bestoweth
all things."

1 8. This grace is a supernatural light,
and a -certain special gift of God, and
the proper mark of the elect, and the
pledge of eternal salvation ; it exalteth a
man from earthly things to love those
that are heavenly ; and it maketh the
carnal man spiritual. So far therefore as
Nature is utterly pressed down and over-
come, so far is greater Grace bestowed
and the inner man is daily created anew

290

by fresh visitations, after the image of
God.

CHAPTER LV.

Of the corruption of Nature and the
efficacy of Divine Grace.

LORD my God, who
hast created me after
thine own image and
similitude, grant me this
grace, which Thou hast
shown to be so great and
so necessary for salvation,
that I may conquer my wicked nature,
which draweth me to sin and to perdition.
For I feel in my flesh the law of sin, con-
tradicting the law of my mind, and bringing
me into captivity to the obedience of sen-
suality in many things ; nor can I resist its
passions, unless Thy most holy grace assist
me, fervently poured into my heart.

2. There is need of Thy grace, yea
and of a great measure thereof, that my
nature may be conquered, which hath
alway been prone to evil from my youth.

29:

SSI IT

For being fallen through the first man
Adam, and corrupted through sin, the
punishment of this stain descended upon
all men ; so that Nature itself which was
framed good and right by Thee, is now
used to express the vice and infirmity
of corrupted Nature ; because its motion
left unto itself draweth men away to evil
and to lower things. For the little power
which remaineth is as it were one spark
lying hid in the ashes. This is Natural
reason itself, encompassed with thick
clouds, having yet a discernment of good
and evil, a distinction of the true and
the false, though it be powerless to fulfil
all that it approveth, and possess not
yet the full light of truth, nor healthfulness
of its affections.

3. Hence it is, O my God, that I delight
in Thy law after the inward man,1
knowing that Thy commandment is holy
and just and good; reproving also all
evil, and the sin that is to be avoided ; yet
with the flesh I serve the law of sin,
whilst I obey sensuality rather than
reason. Hence it is that to will to do

1 Rom. vii 12, 22, 25.

good is present with me, but how to per-
form it I find not.1 Hence I ofttimes
purpose many good things ; but because
grace is lacking to help mine infirmities,
I fall back before a little resistance and
fail. Hence it cometh to pass that I
recognize the way of perfectness, and
see very clearly what things I ought to do ;
but pressed down by the weight of my
own corruption, I rise not to the things
which are more perfect.

4. Oh how entirely necessary is Thy
grace to me, O Lord, for a good beginning,
for progress, and for bringing to perfection.
For without it I can do nothing, but I can
do all things through Thy grace which
strengthened me* O truly heavenly
grace, without which our own merits are
nought, and no gifts of Nature at all
are to be esteemed. Arts, riches, beauty,
strength, wit, eloquence, they all avail
nothing before Thee, O Lord, without
Thy grace. For the gifts of Nature belong
to good and evil alike ; but the proper
gift of the elect is grace, that is, love,
and they who bear the mark thereof are

1 Rom. vii. 18. 2 Phil. iv. n.

Ill

293

held worthy of everlasting life. So
mighty is this grace, that without it
neither the gift of prophecy nor the
working of miracles, nor any speculation,
howsoever lofty, is of any value at all.
But neither faith, nor hope, nor any
other virtue is accepted with Thee
without love and grace.

5. O most blessed grace, that makest
the poor in spirit rich in virtues, and
renderest him who is rich in many things
humble in spirit. Come Thou, descend
upon me, fill me early with Thy conso-
lation, lest my soul fail through weariness
and drought of mind. I beseech Thee,
O Lord, that I may find grace in Thy
sight, for Thy grace is sufficient for me,1
when I obtain not those things which
nature longeth for. If I be tempted and
vexed with many tribulations, I will fear
no evil, while Thy grace remaineth with
me. This alone is my strength, this
bringeth me counsel and help. It is more
powerful than all enemies, and wiser
than all the wise men in the world.

6. It is the mistress of truth, the teacher

1 2 Cor. xii. Q.

294

of discipline, the light of the heart, the
solace of anxiety, the banisher of sorrow,
the deliverer from fear, the nurse of
devotion, the drawer forth of tears. What
am I without it, save a dry tree, a useless
branch, worthy to be cast away? "Let
Thy grace, therefore, O Lord, always
prevent and follow me, and make me
continually given to all good works,
through Jesus Christ, Thy Son. Amen."

CHAPTER LVI.

That we ought to deny ourselves and
to imitate Christ by means of the Cross.

JYlY Son, so far as
thou art able to go out
of thyself, so far shalt
thou be able to enter into
Me. As to desire no
outward thing worketh
internal peace, so the
forsaking of self inwardly joineth unto
God. I will that thou learn perfect self-
denial, living in My will without con-
tradiction or complaint. Follow me :

295

/ am the way, the truth and the life.1
Without the way thou canst not go,
without the truth thou canst not know,
without the life thou canst not live. I am
the Way which thou oughtest to follow ;
the Truth which thou oughtest to believe ;
the Life which thou oughtest to hope for.
I am the Way unchangeable ; the Truth
infallible ; the Life everlasting. I am
the Way altogether straight, the Truth
supreme, the true Life, the blessed Life,
the uncreated Life. If thou remain in
My way thou shalt know the Truth,
and the Truth shall make thee free, 3
and thou shalt lay hold on eternal
life.

2. "If thou wilt enter into life, keep the
commandments.^ If thou wilt know the
truth, believe in Me. If thou wilt be per-
fect, sell all that thou hast. If thou wilt
be My disciple, deny thyself. If thou
wouldst possess the blessed life, despise
the life which now is. If thou wilt be
exalted in heaven, humble thyself in the
world. If thou wilt reign with Me, bear
the cross with Me ; for only the servants

1 John xiv. 6. 3 John viii. 32. 3 Matt. xix. 17, 21.

of the cross find the way of blessedness
and of true light"

3. O Lord Jesu, forasmuch as Thy
life was straitened and despised by the
world, grant unto me to imitate Thee
in despising the world, for the servant
is not greater than his lord, nor the
disciple above his master.1 Let Thy
servant be exercised in Thy life, because
there is my salvation and true holiness.
Whatsoever I read or hear besides it, it
refresheth me not nor giveth me delight.

4. " My son, because thou knowest these
things and hast read them all, blessed
shalt thou be if thou doest them. He who
hath My commandments and keepeth them,
he it is that loveth Me, and I will love him,
and will manifest Myself to him? and I
will make him to sit down with Me in My
Father's Kingdom."

5. O Lord Jesu, as Thou hast said
and promised, even so let it be unto me,
and grant me to prove worthy. I have
received the cross at Thy hand, I have
carried it and will carry it even unto death,
as Thou hast laid it upon me. Truly the

297

life of a truly devoted servant is a cross,
but it leadeth to paradise. I have begun ;
I may not return back, nor leave it.

6. Come, my brothers, let us together
go forward ; Jesus shall be with us. For
Jesus' sake have we taken up this cross,
for Jesus' sake let us persevere in the
cross. He will be our helper, who was
our Captain and Forerunner. Behold
our King entereth in before us, and He
will fight for us. Let us follow bravely,
let no man fear terrors ; let us be prepared
to die bravely in battle, and let us not so
stain our honour? as to fly from the cross.

1 i Mac. ix. 10.

298

CHAPTER LVII.

That a man must not be too much cast
down, when he falleth into some faults.

1V1 Y son, patience and
humility in adversities
are more pleasing to
Me than much comfort
and devotion in pros-
perity. Why doth a little
thing spoken against
thee make thee sad? If it had been
more, thou still oughtest not to be moved.
But now suffer it to go by, it is not the
first, it is not new, and it will not be the
last, if thou live long. Thou art brave
enough, so long as no adversity meeteth
thee. Thou givest good counsel also,
and knowest how to strengthen others
with thy words ; but when tribulation
suddenly knocketh at thine own door,
thy counsel and strength fail. Consider
thy great frailty, which thou dost so often
experience in trifling matters ; nevertheless

299

for thy soul's health these things are done,
when they and such like happens unto
thee.

2. " Put them away from thy heart, as
well as thou canst, and if tribulation hath
touched thee, yet let it not cast thee down
nor entangle thee long. At the least bear
patiently, if thou canst not joyfully. And
although thou be very unwilling to hear it,
and feel indignation, yet check thyself,
and suffer no unadvised word to come
forth from thy lips, whereby the little
ones may be offended. Soon the storm
which hath been raised shall be stilled,
and inward grief shall be sweetened by
returning grace. I yet live, saith the
Lord, ready to help thee, and to give thee
more than wonted consolation if thou
put thy trust in Me, and call devoutly
upon Me.

3. " Be thou more calm of spirit, and
gird thyself for greater endurance. All
is not frustrated, though thou find thyself
very often afflicted or grievously tempted.
Thou art man, not God ; thou art flesh,
not an angel. How shouldst thou be able
to remain alway in the same state of

300

INRI

virtue, when an angel in heaven fell,
and the first man in paradise ? I am
He who lifteth up the mourners to deliver-
ance, and those who know their own
infirmity I raise up to my own nature/'

4. O Lord, blessed be Thy word,
sweeter to my mouth than honey and
the honeycomb. What should I do in
my so great tribulations and anxieties,
unless Thou didst comfort me with
Thy holy words? If only I may attain
unto the haven of salvation, what matter
| is it what things or how many I suffer?
Give me a good end, give me a happy
passage out of this world. Remember
me, O my God, and lead me by the right
way unto Thy Kingdom. Amen.

301

CHAPTER LVIII.

Of deeper matters, and God's hidden
judgments which are not to be inquired
into.

1V1 Y son, beware thou
dispute not of high matters
and of the hidden judg-
ments of God ; why this
man is thus left, and that
man is taken into so great
favour ; why also this man
is so greatly afflicted, and that so highly
exalted. These things pass all man's
power of judging, neither may any rea-
soning or disputation have power to
search out the divine judgments. When
therefore the enemy suggesteth these
things to thee, or when any curious
people ask such questions, answer with
that word of the Prophet, Just art Thou,
O Lord, and true is Thy judgment* and
with this, The judgments of the Lord are
true, and righteous altogether.2 My

Ps. cxix 137

2 Ps. xix.

302

judgments are to be feared, not to be
disputed on, because they are incom-
prehensible to human understanding.

2. "And be not given to inquire or
dispute about the merits of the Saints,
which is holier than another, or which
is the greater in the Kingdom of Heaven.
Such questions often beget useless strifes
and contentions : they also nourish pride
and vain glory, whence envyings and
dissensions arise, while one man arro-
gantly endeavoureth to exalt one Saint and
another another. But to wish to know
and search out such things bringeth no
fruit, but it rather displeaseth the Saints ;
for I am not the God of confusion, but
of peace ;' which peace consisteth more
in true humility than in self-exaltation.

3. " Some are drawn by zeal of love
to greater affection to these Saints or
those ; but this is human affection rather
than divine. I am He who made all the
Saints: I gave them grace, I brought them
glory ; I know the merits of every one ; /
prevented them with the blessings of My
goodness. z I foreknew my beloved ones

i Cor. xiv. 33.

2 Ps. xxi.

303

from everlasting, / chose them out of
the world ; x they did not choose Me. I
called them by My grace, drew them by
My mercy, led them on through sundry
temptations. I poured mighty consola-
tions upon them, I gave them perseverance,
I crowned their patience.

4. " I acknowledge the first and the
last ; I embrace all with inestimable love.
I am to be praised in all My Saints ; I
am to be blessed above all things, and
to be honoured in every one whom I have
so gloriously exalted and predestined,
without any preceding merits of their
own. He therefore that shall despise one
of the least of these My people, honoureth
not the great ; because I made both small
and great. 2 And he who speaketh against
any of My Saints speaketh against Me, and
against all others in the Kingdom of Hea-
ven. They are all one through the bond
of charity ; they think the same thing, will
the same thing, and all are united in love
one to another.

5. " But yet (which is far better) they
love Me above themselves and their own

John xv.

2 Wisd. vi. 8.

merits. For being caught up above
themselves, and drawn beyond self-love,
they go all straightforward to the love
of Me, and they rest in Me in perfect
enjoyment. There is nothing which can
turn them away or press them down ;
for being full of Eternal Truth, they burn
with the fire of inextinguishable charity.
Therefore let all carnal and natural men
hold their peace concerning the state of
the Saints, for they know nothing save
to love their own personal enjoyment.
They take away and add according to
their own inclination, not as it pleaseth
the Eternal Truth.

6. " In many men this is ignorance,
chiefly is it so in those who, being little
enlightened, rarely learn to love any one
with perfect spiritual love. They are still
much drawn by natural affection and
human friendship to these or to those .
and as they reckon of themselves in
lower matters, so also do they frame
imaginations of things heavenly. But
there is an immeasurable difference be-
tween those things which they imper-
fectly imagine, and those things which

305

enlightened men behold through super-
natural revelation.

7. " Take heed, therefore, My son, that
thou treat not curiously those things which
surpass Thy knowledge, but rather make
this thy business and give attention to it,
namely, that thou seek to be found, even
though it be the least, in the kingdom of
God. And even if any one should know
who were holier than others, or who were
held greatest in the Kingdom of Heaven ;
what should that knowledge profit him,
unless through this knowledge he should
humble himself before Me, and should rise
up to give greater praise unto My Name ?
He who considereth how great are his own
sins, how small his virtues, and how far
he is removed from the perfection of the
Saints, doeth far more acceptably in the
sight of God, than he who disputeth about
their greatness or littleness.

8. " They are altogether well content, if
men would learn to be content, and to
refrain from vain babbling. They glory
not of their own merits, seeing they
ascribe no good unto themselves, but
all unto Me, seeing that I of my infinite

306

charity have given them all things. They
are filled with so great love of the Divinity,
and with such overflowing joy, that no glory
is lacking to them, neither can any felicity
be lacking. All the Saints, the higher
they are exalted in glory, the humbler are
they in themselves, and the nearer and
dearer are they unto Me. And so thou
hast it written that they cast their crowns
before God and fell on their faces before
the Lamb, and worshipped Him that
liveth for ever and ever.1

9. " Many ask who is greatest in the
Kingdom of Heaven, who know not
whether they shall be worthy to be counted
among the least. It is a great thing to be
even the least in Heaven, where all are
great, because all shall be called, and shall
be, the sons of God. A little one shall
become a thousand, but the sinner being an
hundred years old shall be accursed. For
when the disciples asked who should be
greatest in the Kingdom of Heaven, they
received no other answer than this, Except
ye be converted, and become as little chil-
dren, ye shall not enter into the Kingdom

1 Rex

307

of Heaven. But whosoever shall humble
himself as this little child, the same shall
be greatest in the Kingdom of Heaven" T

10. Woe unto them who disdain to
humble themselves willingly with the
little children ; for the low gate of the
Kingdom of Heaven will not suffer them to
enter in. Woe also to them who are rich,
who have their consolation here ; 2 be-
cause whilst the poor enter into the king-
dom of God, they shall stand lamenting
without. Rejoice ye humble, and exult
ye poor, for yours is the kingdom of God,
if only ye walk in the truth.

1 Matt, xviii. 3. * Luke vi. 24.

308

CHAPTER LIX.

That all hope and trust is to be fixed in
God alone.

LORD, what is my
trust which I have in
this life, or what is my
greatest comfort of all
the things which are seen
under Heaven ? Is it
not Thou, O Lord my
God, whose mercies are without number ?
Where hath it been well with me without
Thee ? Or when could it be evil whilst
Thou wert near ? I had rather be poor
for Thy sake, than rich without Thee ? I
choose rather to be a pilgrim upon the
earth with Thee, than without Thee to
possess heaven. Where Thou art, there
is heaven ; and where Thou art not, be-
hold there death and hell. Thou art all
my desire, and therefore must I groan and

309

cry and earnestly pray after Thee. In
short I can confide fully in none to give
me ready help in necessities, save in Thee
alone, O my God. Thou art my hope,
Thou art my trust, Thou art my Com-
forter, and most faithful in all things.

2. A II men seek their own;1 Thou set-
test forward only my salvation and my
profit, and turnest all things unto my
good. Even though Thou dost expose
me to divers temptations and adver-
sities, Thou ordainest all this unto my
advantage, for Thou art wont to prove Thy
beloved ones in a thousand ways. In
which proving Thou oughtest no less to
be loved and praised, than if Thou wert
filling me full of heavenly consolations.

3. In Thee, therefore, O Lord God, I
put all my hope and my refuge, on Thee
I lay all my tribulation and anguish ; be-
cause I find all to be weak and unstable
whatsoever I behold out of Thee. For
many friends shall not profit, nor strong
helpers be able to succour, nor prudent
counsellors to give a useful answer, nor
the books of the learned to console, nor

1 Phil. ii. 2:

310

any precious substance to deliver, nor
any secret and beautiful place to give
shelter, if Thou Thyself do not assist,
help, strengthen, comfort, instruct, keep
in safety.

4. For all things which seem to belong
to the attainment of peace and felicity, are
nothing when Thou art absent, and bring
no felicity at all in reality. Therefore art
Thou the end of all good, and the fulness
of Life, and the soul of eloquence ; and
to hope in Thee above all things is the
strongest solace of Thy servants. Mine
eyes look unto Thee,1 in Thee is my trust,
O my God, Father of mercies.

5. Bless and sanctify my soul with
heavenly blessing that it may become Thy
holy habitation, and the seat of Thy
eternal glory ; and let nothing be found
in the Temple of Thy divinity which may
offend the eyes of Thy majesty. Accord-
ing to the greatness of Thy goodness and
the multitude of Thy mercies look upon
me, and hear the prayer of Thy poor ser-
vant, far exiled from Thee in the land of
the shadow of death. Protect and preserve

1 Ps. cxli. 8

the soul of Thy least servant amid so
many dangers of corruptible life, and by
Thy grace accompanying me, direct it
by the way of peace unto its home of
perpetual light. Amen.

312

OF THE SACRAMENT OF THE
ALTAR.

A Devout Exhortation to the Holy Communion.
The Voice of Christ.

LtOME unto Me, all ye that labour and
are heavy laden, and I will refresh

saith the Lord. The bread that I
will give is My flesh which I give for
the life of the world. 2 Take, eat; this is
My Body, which is given for you y this
do in remembrance of Me.* He that
eateth My flesh and drinketh My blood
dwelleth in Me and I in him. The words
that I speak unto you, they are spirit, and
they are

CHAPTER I.

With how great reverence Christ musf be
received.

The Voice of the Disciple.

HESE are Thy
words, O Christ, Eter-
nal Truth ; though not
uttered at one time nor
written together in one
place of Scripture. Be-
cause therefore they are
Thy words and true, I must gratefully and

1 Matt. xi. 28. 2 John vi. 51.

3 Matt. xxvi. 26 ; Luke xxii. 19.

4 John vi. 57, 63.

316

THE EUCHARIST

faithfully receive them all. They are
Thine, and Thou hast uttered them ; and
they are mine also, because Thou didst
speak them for my salvation. Gladly I
receive them from Thy mouth, that they
may be the more deeply implanted in
my heart. Words of such great grace
arouse me, for they are full of sweetness
and love ; but my own sins terrify me,
arid my impure conscience driveth me
away from receiving so great mysteries.
The sweetness of Thy words encourageth
me, but the multitude of my faults presseth
me down.

2. Thou commandest that I draw near
to Thee with firm confidence, if I would
have part with Thee, and that I receive
the food of immortality, if I desire to
obtain eternal life and glory. Come unto
Me, sayest Thou, all that laboitr and are
heavy laden, and I ur ill refresh you. Oh,
sweet and lovely word in the ear of the
sinner, that Thou, O Lord my God, dost
invite the poor and needy to the Com-
munion of Thy most holy body and blood.
But who am I, O Lord, that I should
presume to approach unto Thee ? Behold

3*7

the heaven of heavens cannot contain
Thee, and yet Thou sayest, Come ye all
unto Me.

3. What meaneth this most gracious
condescension, this most lovely invitation ?
How shall I dare to come, who know no
good thing of myself, whence I might be
able to presume. How shall I bring Thee
within my house, seeing that I so often
have sinned in Thy most loving sight?
Angels and Archangels stand in awe of
Thee, the Saints and just men fear Thee,
and thou sayest, Come imto Me ! Except
Thou, Lord, hadst said it, who should
believe it true ? And except Thou hadst
commanded, who should attempt to draw
near ?

4. Behold, Noah, that just man, la-
boured for a hundred years in building the
ark, that he might be saved with the few ;
and I, how shall I be able in one hour to
prepare myself to receive the Builder of
the world with reverence ? Moses, Thy ser-
vant, Thy great and especial friend, made
an ark of incorruptible wood, which also he
covered with purest gold, that he might lay
up in it the tables of the law, and I, a cor-

ruptible creature, shall I dare thus easily
to receive Thee, the Maker of the Law and
the Giver of life ? Solomon, the wisest
of the kings of Israel, was seven years
building his magnificent temple to the
praise of Thy Name, and for eight days
celebrated the feast of its dedication,
offered a thousand peace offerings, and
solemnly brought up the Ark of the
Covenant to the place prepared for it, with
the sound of trumpets and great joy, and
I, unhappy and poorest of mankind, how
shall I bring Thee into my house, who
scarce know how to spend half an hour
in devotion ? And oh that it were even
one half hour worthily spent !

5. O my God, how earnestly these holy
men strove to please Thee ! And alas !
how little and trifling is that which I do !
how short a time do I spend, when
I am disposing myself to Communion.
Rarely altogether collected, most rarely
cleansed from all distraction. And surely
in the saving presence of Thy Godhead
no unmeet thought ought to intrude, nor
should any creature take possession of me,
because it is not an Angel but the Lord

i/i

319

•• y

of the Angels, that I am about to receive
as my Guest.

6. Yet is there a vast difference between
the Ark of the Covenant with its relics,
and Thy most pure Body with its ineffa-
ble virtues, between those sacrifices of the
law, which were figures of things to come,
and the true sacrifice of Thy Body, the
completion of all the ancient sacrifices.

7. Wherefore then do I not yearn more
ardently after Thy adorable presence?
Why do I not prepare myself with greater
solicitude to receive Thy holy things, when
those holy Patriarchs and Prophets of old,
kings also and princes, with the whole
people, manifested so great affection of
devotion towards Thy Divine Service ?

8. The most devout king David danced
with all his might before the Ark of God,
calling to mind the benefits granted to his
forefathers in days past ; he fashioned
musical instruments of various sorts, put
forth Psalms, and appointed them to be
sung with joy, played also himself ofttimes
on the harp, being inspired with the grace
of the Holy Ghost ; he taught the people
of Israel to praise God with the whole

heart, and with unity of voice to bless and
praise Him every day. If so great devo-
tion was then exercised, and celebration
6f divine praise was carried on before the
Ark of the Testimony, how great reverence
and devotion ought now to be shown
by me and all Christian people at the
ministering of the Sacrament, at receiv-
ing the most precious Body and Blood
of Christ.

9. Many run to diverse places to visit
the memorials of departed Saints, and
rejoice to hear of their deeds and to look
upon the beautiful buildings of their
shrines. And behold, Thou art present
here with me, O my God, Saint of Saints,
Creator of men and Lord of the Angels.
Often in looking at those memorials men
are moved by curiosity and novelty, and
very little fruit of amendment is borne
away, especially when there is so much
careless trifling and so little true con-
trition. But here in the Sacrament of
the Altar, Thou art present altogether,
My God, the Man Christ Jesus ; where
also abundant fruit of eternal life is given
to every one soever that receiveth Thee

worthily and devoutly. But to this no
levity draweth, no curiosity, nor sen-
suality, only steadfast faith, devout hope,
and sincere charity.

10. O God, invisible Creator of the
world, how wondrously dost Thou work
with us, how sweetly and graciously Thou
dealest with Thine elect, to whom Thou
offerest Thyself to be received in this
Sacrament ! For this surpasseth all un-
derstanding, this specially draweth the
hearts of the devout and enkindleth their
affections. For even thy true faithful
ones themselves, who order their whole
life to amendment, oftentimes gain from
this most excellent Sacrament great grace
of devotion and love of virtue.

n. Oh admirable and hidden grace of
the Sacrament, which only Christ's faith-
ful ones know, but the faithless and those
who serve sin cannot experience ! In this
Sacrament is conferred spiritual grace,
and lost virtue is regained in the soul,
and the beauty which was disfigured by
sin returneth again. So great sometimes
is this grace that out of the fulness of
devotion given, not only the mind but

also the weak body feeleth that more
strength is supplied unto it.

12. But greatly must we mourn and
lament over our lukewarmness and
negligence, that we are not drawn by
greater affection to become partakers
of Christ, in whom all the hope and the
merit of those that are to be saved consist.
For He Himself is 02tr sanctification and
redemption^ He is the consolation of
pilgrims and the eternal fruition of the
Saints. Therefore it is grievously to be
lamented that many so little consider
this health-giving mystery, which maketh
heaven glad and preserveth the whole
world. Alas for the blindness and hard-
ness of man's heart, that he considereth
not more this unspeakable gift, and even
«>lippeth down through the daily use, into
carelessness.

13. For if this most holy Sacrament
were celebrated in one place only, and
were consecrated only by one priest in
the whole world, with what great desire
thinkest thou, would men be affected
towards that place and towards such a

1 i Cor. i 30.

323

priest of God, that they might behold the
divine mysteries celebrated ? But now are
many men made priests and in many places
the Sacrament is celebrated, that the grace
and love of God towards men might the
more appear, the more widely the Holy
Communion is spread abroad over all the
world. Thanks be unto Thee, O good Jesus,
Eternal Shepherd, who hast vouchsafed
to refresh us, poor and exiled ones, with
Thy precious Body and Blood, and to
invite us to partake these holy mysteries
by the invitation from Thine own mouth,
saying, Come unto Me, ye who labour and
are heavy laden, and I will refresh you.

324

CHAPTER II.

That the great goodness and charity of

God is shown to men in the Sacrament.

The Voice of the Disciple.

RUSTING in Thy
goodness and great mercy,
O Lord, I draw near, the
sick to the Healer, the
hungering and thirsting
to the Fountain of life, the
poverty-stricken to the
King of heaven, the servant to the Lord,
the creature to the Creator, the desolate to
my own gentle Comforter. But whence
is this unto me, that thou comest unto
me ? Who am I that thou shouldest offer
me Thyself? How doth a sinner dare
to appear before Thee ? And how
dost Thou vouchsafe to come to the
sinner ? Thou knowest Thy servant, and
Thou knowest that he hath in him no good
thing for which Thou shouldest grant him
this grace. I confess therefore mine own
vileness, I acknowledge Thy goodness, I

praise Thy tenderness, and I give Thee
thanks for Thine exceeding great love.
For Thou doest this for Thine own sake,
not for my merits, that Thy goodness
may be more manifest unto me, Thy
charity more abundantly poured out upon
me, and Thy humility more perfectly
commended unto me. Therefore beciiuse
this pleaseth Thee and Thou hast com-
manded that thus it shall be, Thy con-
descension pleaseth me also ; and oh that
mine iniquity hinder it not.

2. O most sweet and tender Jesus,
what reverence, what giving of thanks is
due to Thee with perpetual praise for the
receiving of Thy sacred Body and Blood,
the dignity whereof no man is found able
to express. But what shall I think upon in
this Communion in approaching my Lord,
whom I am not able worthily to honour, I
and nevertheless whom I long devoutly to
receive ? What shall be better and more
healthful meditation for me, than utter
humiliation of myself before Thee, and
exaltation of Thine infinite goodness to-
wards me? I praise Thee, O my God,
and exalt Thee for evermore. I despise

326

myself, and cast myself down before Thee
into the deep of my vileness.

3. Behold, Thou art the Saint of saints,
and I the refuse of sinners ; behold, Thou
stoopest unto me who am not worthy to
look upon Thee ; behold, Thou comest
unto me, Thou wiliest to be with me,
Thou invitest me to Thy feast. Thou
wiliest to give me the heavenly food and
bread of angels to eat ; none other, in
truth, than Thyself, The living bread,
which didst descend from heaven, and
givest life to the world. 1

4. Behold, whence this love proceedeth !
what manner of condescension shineth
forth herein ! What great giving of thanks
and praise is due unto Thee for these
benefits ! Oh how salutary and profitable
Thy purpose when Thou didst ordain
this ! How sweet and pleasant the feast
when Thou didst give Thyself for food !
Oh how admirable is thy working, O Lord,
how mighty Thy power, how unspeakable
Thy truth ! For Thou didst speak the
word, and all things were made ; and this
is done, which Thou hast commanded.

1 John vi. 51.

327

5- A thing wonderful, and worthy of
faith, and surpassing all the understand-
ing of man, that Thou, O Lord my God,
very God and very man, givest Thyself
altogether to us in a little bread and
wine, and art so our inexhaustible food.
Thou. O Lord of all, who hast need of
nothing, hast willed to dwell in us through
Thy Sacrament. Preserve my heart and
my body undefiled, that with a joyful and
pure conscience I may be able very often
to [celebrate, and]* receive to my perpetual
health, Thy mysteries, which Thou hast
consecrated and instituted both for Thine
own honour, and for a perpetual memorial.

6. Rejoice, O my soul, and give thanks
unto God for so great a gift and precious
consolation, left unto thee in this vale of
tears. For so oft as thou callest this
mystery to mind and receivest the body
of Christ, so often dost thou celebrate the
work of thy redemption, and art made
partaker of all the merits of Christ.
For the charity of Christ never groweth
less, and the greatness of His propitiation
is never exhausted. Therefore, by con-

* The words in brackets are only suitable for a priest.

328

tinual renewal of thy spirit, them oughtest
to dispose thyself hereunto and to weigh
the great mystery of salvation with atten-
tive consideration. So great, new, and
joyful ought it to appear to thee when
thou comest to communion, as if on this
self-same day Christ for the first time
were descending into the Virgin's womb
and becoming man, or hanging on the
cross, suffering and dying for the salvation
of mankind.

CHAPTER III.

That it is profitable to communicate often.
The Voice of the Disciple.

13 EH OLD I come unto
Thee, O Lord, that I
may be blessed through
Thy gift, and be made
joyful in Thy holy feast
which Thou, O God, of
dEUj Thy goodness hast pre-
pared for the poor,'1 Behold in Thee is
all that I can and ought to desire, Thou

1 Ps. Ixviii. 10.

329

art my salvation and redemption, my hope
and strength, my honour and glory, There-
fore rejoice the soul of Thy servant this
day, for unto Thee, O Lord Jesus, do I lift
up my soul.1 I long now to receive Thee
devoutly and reverently, I desire to bring
Thee into my house, so that with Zacchseus
I may be counted worthy to be blessed
by Thee and numbered among the chil-
dren of Abraham. My soul hath an
earnest desire for Thy Body, my heart
longeth to be united with Thee.

2. Give me Thyself and it sufficeth ; for
besides Thee no consolation availeth.
Without Thee I cannot be, and without
Thy visitation I have no power to live.
And therefore I must needs draw nigh
unto Thee often, and receive Thee for
the healing of my soul, lest haply I faint
by the way, if I be deprived of heavenly
food. For so Thou, most merciful Jesus,
preaching to the people and healing many
sick, didst once say, / will not send them
away fasting to their own homes, lest they
faint by the way.'2 Deal therefore now
to me in like manner, for Thou hast left

1 Ps. Ixxxvi.

Matt xv. 32.

330

Thyself for the consolation of the faithful
in the Sacrament. For Thou art the
sweet refreshment of the soul, and he
who shall eat Thee worthily shall be par-
taker and inheritor of the eternal glory.
Necessary indeed it is for me, who so
often slide backwards and sin, so quickly
wax cold and faint, to renew, cleanse, en-
kindle myself by frequent prayers and
penitences and receiving of Thy sacred
Body and Blood, lest haply by too long
abstinence, I fall short of my holy reso-
lutions.

3. For the imaginations of man's heart
are evil from his yoiith? and except divine
medicine succour him, man slideth away
continually unto the worse. The Holy
Communion therefore draweth us back
from evil, and strengtheneth us for good.
For if I now be so negligent and lukewarm
when I communicate [or celebrate], how
should it be with me, if I received not this
medicine, and sought not so great a help ?
[And though I am not every day fit nor
well prepared to celebrate, I will neverthe-
less give diligent heed at due season, to

1 Gen. viii. 21.

331

receive the divine mysteries, and to be-
come partaker of so great grace.] For
this is the one principal consolation of a
faithful soul, so long as it is absent from
Thee in mortal body, that being continu-
ally mindful of its God, it receiveth its
Beloved with devout spirit.

4. Oh wonderful condescension of Thy
pity surrounding us, that Thou, O Lord
God, Creator and Quickener of all spirits,
deignest to come unto a soul so poor and
weak, and to appease its hunger with Thy
whole Deity and Humanity. Oh happy
mind and blessed soul, to which is
granted devoutly to receive Thee its Lord
God, and in so receiving Thee to be filled
with all spiritual joy ! Oh how great a
Lord doth it entertain, how beloved a Guest
doth it bring in, how delightful a Com-
panion doth it receive, how faithful a
Friend doth it welcome, how beautiful
and exalted a Spouse, above every other
Beloved, doth it embrace, One to be
loved above all things that can be
desired ! Oh my most sweet Beloved, let
heaven and earth and all the glory of
them, be silent in Thy presence ; seeing

332

whatsoever praise and beauty they have
it is of Thy gracious bounty ; and they
shall never reach unto the loveliness of
Thy Name. Whose Wisdom is infinite*

CHAPTER IV.

That many good gifts are bestowed upon
those who communicate devoutly.

The Voice of the Disciple.

O LORD my God, pre-
vent Thou thy servant
with the blessings of Thy
sweetness, that I may
be enabled to draw near
worthily and devoutly
to Thy glorious Sacra-
ment. Awaken my heart towards Thee,
and deliver me from heavy slumber.
Visit me with Thy salvation that I may
in spirit taste Thy sweetness, which plenti-
fully lieth hid in this Sacrament as in a
fountain. Lighten also mine eyes to be-
hold this so great mystery, and strengthen

1 Ps. cxlvii.5-

333

me that I may believe it with undoubting
faith. For it is Thy work, not human
power ; it is Thy holy institution, not the
invention of man. For no man is found
fit in himself to receive and to understand
these things, which transcend even the
wisdom of the Angels. What portion then
shall I, unworthy sinner, who am but dust
and ashes, be able to search into and
comprehend of so deep a Sacrament ?

2. O Lord, in the simplicity of my heart,
in good and firm faith, and according to
Thy will, I draw nigh unto Thee with hope
and reverence, and truly believe that Thou
art here present in the Sacrament, God
and man. Thou wiliest therefore that I
receive Thee and unite myself to Thee in
charity. Wherefore I beseech Thy mercy,
and implore Thee to give me Thy special
grace, to this end, that I may be wholly
dissolved and overflow with love towards
Thee, and no more suffer any other con-
solation to enter into me. For this most
high and most glorious Sacrament is
the health of the soul and the body, the
medicine of all spiritual sickness, whereby
1 am healed of my sins, my passions are

334

bridled, temptations are conquered or
weakened, more grace is poured into me,
virtue begun is increased, faith is made
firm, hope is strengthened, and charity is
enkindled and enlarged.

3. For in this Sacrament Thou hast
bestowed many good things, and still
bestowest them continually on thine elect
who communicate devoutly, O my God,
Lifter up of my soul, Repairer of human
infirmity, and Giver of all inward con-
solation. For Thou pourest into them
much consolation against all sorts of
tribulation, and out of the deep of their
own misery thou liftest them up to the
hope of Thy protection, and with ever
new grace, dost inwardly refresh and
enlighten them ; so that they who felt
themselves to be anxious and without
affection before Communion, afterwards
being refreshed with heavenly food and
drink, find themselves changed for the
better. And even in such wise thou deal-
est severally with thine elect, that they may
truly acknowledge and clearly make proof
that they have nothing whatsoever of their
own, and what goodness and grace come

335

to them from Thee ; because being in
themselves cold, hard of heart, indevout,
through Thee they become fervent, zeal-
ous, and devout. For who is there who
coming humbly to the fountain of sweet-
ness, carrieth not away thence at the
least some little of that sweetness? Or
who standing by a large fire, feeleth not
from thence a little of its heat ? And Thou
art ever a full and overflowing fountain,
a fire continually burning, and never going
out.

4. Wherefore if it is not suffered to me
to draw from the fulness of the fountain,
nor to drink unto satisfying, yet will I set
my lips to the mouth of the heavenly con-
duit, that at least I may receive a small
drop to quench my thirst, that I dry not
up within my heart. And if I am not yet
able to be altogether heavenly and so
enkindled as the Cherubim and Seraphim,
yet will I endeavour to give myself unto
devotion, and to prepare my heart, that I
may gain if it be but a little flame of the
divine fire, through the humble receiving
of the lifegiving Sacrament. But what-
soever is wanting unto me, O merciful

336

Jesus, Most Holy Saviour, do Thou of
Thy kindness and grace supply, who hast
vouchsafed to call all unto Thee, saying,
Come unto me, all ye that are weary and
heavy laden, and I will refresh you.

5. I indeed labour in the sweat of my
face, I am tormented with sorrow of heart,
I am burdened with sins, I am disquieted
with temptations, I am entangled and
oppressed with many passions, and there
is none to help me, there is none to de-
liver and ease me, but Thou, O Lord
God, my Saviour, to whom I commit
myself and all things that are mine, that
Thou mayest preserve me and lead me
unto life eternal.

Receive me unto the praise and glory of
Thy Name, who hast prepared Thy Body
and Blood to be my meat and drink.
Grant, O Lord God my Saviour, that with
coming often to Thy mysteries the zeal cf
my devotion may increase.

337

CHAPTER V.

Of the dignity of this Sacrament, and of

the office of the Priest.
The Voice of the Beloved.

1 F thou hadst angelic
purity and the holiness
of holy John the Baptist,
thou wouldest not be
worthy to receive or to
minister this Sacrament.
For this is not deserved
by merit of man that a man should con-
secrate and minister the Sacrament of
Christ, and take for food the bread of
Angels. Vast is the mystery, and great
is the dignity of the priests, to whom is
given what is not granted to the Angels.
For priests only, rightly ordained in the
church, have the power of celebrating and
consecrating the Body of Christ. The
priest indeed is the minister of God, using
the Word of God by God's command and
institution ; nevertheless God is there the

338

principal Author and invisible Worker,
to whom all that He willeth is subject,
and all that He commandeth is obedient.

2. Therefore thou must believe God
Almighty in this most excellent Sacra-
ment, more than thine own sense or any
visible sign at all. And therefore with
fear and reverence is this work to be
approached. Take heed therefore and
see what it is of which the ministry is
committed to thee by the laying on of the
Bishop's hand. Behold thou art made a
priest and art consecrated to celebrate.
See now that thou do it before God faith-
fully and devoutly at due time, and shew
thyself without blame. Thou hast not
lightened thy burden, but art now bound
with a straiter bond of discipline, and
art pledged to a higher degree of holi-
ness. A priest ought to be adorned with
all virtues and to afford unto others an
example of good life. His conversation
must not be with the popular and com-
mon ways of men, but with Angels in
Heaven or with perfect men on the earth.

3. A priest clad in holy garments taketh
Christ's place that he may pray unto God

339

with all supplication and humility for
himself and for the whole people He
must alway remember the Passion of
Christ. He must diligently look upon
Christ's footsteps and fervently endeavour
himself to follow them. He must bear
meekly for God whatsoever ills are
brought upon him by others. He must
mourn for his own sins, and for the sins
committed by others, and may not grow
careless of prayer and holy oblation, until
he prevail to obtain grace and mercy.
When the priest celebrateth,hehonoureth
God, giveth joy to the Angels, buildeth
up the Church, helpeth the living, hath
communion with the departed, and
maketh himself a partaker of all good
things.

340

CHAPTER VI.

An inquiry concerning preparation for

Communion.
The Voice of the Disciple.

WHEN I consider
Thy dignity, O Lord,
and mine own vileness,
I tremble very exceed-
ingly, and am confounded
within myself. For if I
approach not, I fly from
life ; and if I intrude myself unworthily, I
run into Thy displeasure. What then
shall I do, O my God, Thou helper and
Counsellor in necessities.

2. Teach Thou me the right way ;
propound unto me some short exercise
befitting Holy Communion. For it is
profitable to know how I ought to prepare
my heart devoutly and reverently for
Thee, to the intent that I may receive
Thy Sacrament to my soul's health [or it
may be also for the celebrating this so
great and divine mystery].

CHAPTER VII.
Of the examination of conscience, and

purpose of amendment.
The Voice of the Beloved.

ABOVE all things the
priest of God must draw
nigh, with all humility of
heart and supplicating
reverence, with full faith
and pious desire for the
honour of God, to cele-
brate, minister, and receive this Sacrament.
Diligently examine thy conscience, and
with all thy might with true contrition and
humble confession cleanse and purify it,
so that thou mayest feel no burden, nor
know anything which bringeth thee re-
morse and impedeth thy free approach.
Have displeasure against all thy sins in
general, and specially sorrow and mourn
because of thy daily transgressions. And
if thou have time, confess unto God in
the secret of thine heart, all the miseries
of thine own passions.

342

2. Lament grievously and be sorry,
because thou art still so carnal and
worldly, so unmortified from thy passions,
so full of the motions of concupiscence, so
unguarded in thine outward senses, so
often entangled in many vain fancies,
so much inclined to outward things, so
negligent of internal ; so ready to laughter
and dissoluteness, so unready to weeping
and contrition ; so prone to ease and in-
dulgence of the flesh, so dull to zeal and
fervour ; so curious to hear novelties and
behold beauties, so loth to embrace things
humble and despised ; so desirous to have
many things, so grudging in giving, so
close in keeping ; so inconsiderate in
speaking, so reluctant to keep silence ;
so disorderly in manners, so inconsiderate
in actions ; so eager after food, so deaf
towards the Word of God ; so eager after
rest, so slow to labour ; so watchful after
tales, so sleepy towards holy watchings ;
so eager for the end of them, so wandering
in attention to them ; so negligent in ob-
serving the hours of prayer, so lukewarm
in celebrating, so unfruitful in commu-
nicating ; so quickly distracted, so seldom

343

quite collected with thyself; so quickly
moved to anger, so ready for displeasure
at others ; so prone to judging, so severe
at reproving ; so joyful in prosperity, so
weak in adversity ; so often making many
good resolutions, and bringing them to
so little effect.

3. When thou hast confessed and be-
wailed these and thy other shortcomings,
with sorrow and sore displeasure at thine
own infirmity, make then a firm reso-
lution of continual amendment of life
and of progress in all that is good. Then
moreover with full resignation and entire
will offer thyself to the honour of My name
on the altar of thine heart as a perpetual
whole burnt-offering, even by faithfully
presenting thy body and soul unto Me, to
the end that thou mayest so be accounted
worthy to draw near to offer this sacrifice
of praise and thanksgiving to God, and
to receive the Sacrament of My Body
and Blood to thy soul's health. For there
is no oblation worthier, no satisfaction
greater for the destroying of sin, than that
a man offer himself to God purely and
entirely with the oblation of the Bodv

344

and Blood of Christ in the Holy Com-
munion. If a man shall have done what
in him lieth, and shall repent him truly,
then how often soever he shall draw nigh
unto Me for pardon and grace, As I
live, saith the Lord, I have no pleasure in
the death of a sinner, but rather that he
should be converted and live. All his
transgressions that he hath committed,
they shall not be mentioned unto him?

v «..

CHAPTER VIII.

Of the oblation of Christ upon the Cross,
and of resignation of self .

The Voice of the Beloved.

I of my own will
offered myself unto God
the Father on the Cross
for thy sins with out-
stretched hands and
naked body, so that no-
thing remained in Me
that did not become altogether a sacrifice

1 Ezek. xviii. 22, 23.

345

for the Divine propitiation ; so alsooughtest
thou every day to offer thyself willingly
unto Me for a pure and holy oblation
with all thy strength and affections,
even to the utmost powers of thine heart.
What more do I require of thee than
that thou study to resign thyself alto-
gether unto Me ? Whatsoever thou givest
besides thyself, I nothing care for, for I
ask not thy gift, but thee.

2. As it would not be sufficient for thee
if thou hadst all things except Me, even so
whatsoever thou shalt give Me, if thou
give Me not thyself, it cannot please Me.
Offer thyself to Me, and give thyself alto-
gether for God, so shall thy offering be ac-
cepted. Behold I offered Myself altogether
to the Father for thee, I give also My
whole body and blood for food, that thou
mightest remain altogether Mine and I
thine. But if thou stand in thyself, and
offer not thyself freely to My will, thy
offering is not perfect, neither shall the
union betwixt us be complete. There-
fore ought the freewill offering of thyself
into the hands of God to go before all thy
works, if thou wilt attain liberty and grace.

346

For this is the cause that so few are in-
wardly enlightened and made free, that
they know not how to deny themselves
entirely. My word standeth sure, Except
a man forsake all, he cannot be My dis-
ciple. 1 Thou therefore, if thou wilt be
My disciple, offer thyself to Me with all
thy affections.

CHAPTER IX.

That we ought to offer ourselves and all
that is oitrs to God, and to pray for all.

The Voice of the Disciple.

L ORD, all that is in the
heaven and in the earth
is Thine? I desire to offer
myself up unto Thee as a
freewill offering, and to
continue Thine for ever.
Lord, in the uprightness
of mine heart I 'willingly offer's myself to
Thee to-day to be Thy servant for ever,
in humble submission and for a sacrifice

Chron. xxix n.

347

of perpetual praise. Receive me with this
holy Communion of Thy precious Body,
which I celebrate before Thee this day
in the presence of the Angels invisibly
surrounding, that it may be for the salva-
tion of me and of all Thy people.

2. Lord, I lay before Thee at this
celebration all my sins and offences
which I have committed before Thee
and Thy holy Angels, from the day
whereon I was first able to sin even unto
this hour ; that Thou mayest consume and
burn them every one with the fire of Thy
charity, and mayest do away all the stains
of my sins, and cleanse my conscience
from all offence, and restore me to Thy
favour which by sinning I have lost, fully
forgiving me all, and mercifully admitting
me to the kiss of peace.

3. What can I do concerning my sins,
save humbly to confess and lament them
and unceasingly to beseech Thy propi-
tiation ? I beseech Thee, be propitious
unto me and hear me, when I stand before
Thee, O My God. All my sins displease
me grievously ; I will never more commit
them ; but I grieve for them and will grieve

\)\

s\^

so long as I live, steadfastly purposing to
repent me truly, and to make restitution as
far as I can. Forgive me, O God, forgive
me my sins for Thy holy Name's sake ;
save my soul, which Thou hast redeemed
with Thy precious blood. Behold I
commit myself to Thy mercy, I resign
myself to Thy hands. Deal with me
according to Thy loving-kindness, not
according to my wickedness and iniquity.

4. I offer also unto Thee all my good-
ness, though it is exceeding little and
imperfect, that Thcu mayest mend and
sanctify it, that Thou mayest make it
well pleasing and acceptable in Thy sight,
and ever draw it on towards perfection ;
and furthermore bring me safely, slothful
and useless poor creature that I am, to
a happy and blessed end.

4. Moreover I offer unto Thee all
pious desires of the devout, necessities
of parents, friends, brothers, sisters, and
all who are dear to me, and of those who
have done good to me, or to others for
Thy love ; and those who have desired
and besought my prayers for themselves
and all belonging to them ; that all may

349

feel themselves assisted by Thy grace,
enriched by consolation, protected from
dangers, freed from pains ; and that being
delivered from all evils they may joyfully
give Thee exceeding thanks.

6. I offer also to Thee prayers and
Sacramental intercessions, for those spe-
cially who have injured me in aught, made
me sad, or spoken evil concerning me,
or have caused me any loss or displea-
sure ; for all those also whom I have, at
any time made sad, disturbed, burdened,
and scandalized, by words or deeds,
knowingly or ignorantly ; that to all of
us alike, Thou mayest equally pardon
our sins and mutual offences. Take away,
O Lord, from our hearts all suspicion,
indignation, anger, and contention, and
whatsoever is able to injure charity and
diminish brotherly love. Have mercy,
have meicy, Lord, on those who entreat
Thy mercy ; give grace to the needy ; and
make us such that we may be worthy
to enjoy Thy grace, and go forward to the
life eternal. Amen.

CHAPTER X.

That Holy Communion is not lightly to
be omitted.

The Voice of the Beloved.

1 H OU must fre-
quently betake thee to
the Fountain of grace
and divine mercy, to
the Fountain of goodness
and all purity ; to the
end that thou mayest
obtain the healing of thy passions and
vices, and mayest be made stronger and
more watchful against all temptations and
wiles of the devil. The enemy, knowing
what profit and exceeding strong remedy
lieth in the Holy Communion, striveth by
all means and occasions to draw back
and hinder the faithful and devout, so far
as he can.

2. For when some set about to prepare
themselves for Holy Communion, thev
suffer from the more evil suggestions of
Satan. The very evil spirit himself (as is

written in Job), cometh among the sons
of God that he may trouble them by his
accustomed evil dealing, or make them
over timid and perplexed ; to the intent
that he may diminish their affections, or
take away their faith by his attacks, if
haply he may prevail upon them to give
up Holy Communion altogether, or to
come thereto with lukewarm hearts.
But his wiles and delusions must not be
heeded, howsoever wicked and horrible
they be ; but all his delusion must be
cast back upon his own head. The wretch
must be despised and laughed to scorn;
neither must Holy Communion be omitted
because of his insults and the inward
troubles which he stirreth up.

3. Often also too much carefulness or
some anxiety or other touching confession
hindereth from obtaining devotion. Do
thou according to the counsel of wise
men, and lay aside anxiety and scruple,
because it hindereth the grace of God and
destroyeth devotion of mind. Because of
some little vexation or trouble do not
thou neglect Holy Communion, but rather
hasten to confess it, and forgive freely all

352

offences committed against thee. And if
thou hast offended any man, humbly
beg for pardon, and God shall freely
forgive thee.

4. What profiteth it to put off for long
time the confession of thy sins, or to defer
Holy Communion ? Cleanse thyself forth-
with, spit out the poison with all speed,
hasten to take the remedy, and thou shalt
feel thyself better than if thou didst long
defer it. If to-day thou defer it on one ac-
count, to-morrow perchance some greater
obstacle will come, and so thou mayest be
long time hindered from Communion and
become more unfit. As soon as thou canst,
shake thyself from thy present heaviness
and sloth, for it profiteth nothing to be
long anxious, to go long on thy way with
heaviness of heart, and because of daily
little obstacles to sever thyself from divine
things : nay, it is exceeding hurtful to
defer thy Communion long, for this com-
monly bringeth on great torpor'. Alas i
there are some, lukewarm and undis-
ciplined, who willingly find excuses for
delaying repentance, and desire to defer
Holy Communion, lest they should be

bound to keep stricter watch upon them-
selves.

5. Alas ! how little charity, what flagging
devotion, have they who so lightly put off
Holy Communion. How happy is he, how
acceptable to God, who so liveth, and in
such purity of conscience keepeth him-
self, that any day he could be ready and
well inclined to communicate, if it were
in his power, and might be done without
the notice of others. If a man sometimes
abstaineth for the sake of humility or some
sound cause, he is to be commended for
his reverence. But if drowsiness have
taken hold of him, he ought to rouse
himself and to do what in him lieth ; and
the Lord will help his desire for the good
will which he hath, which God specially
approveth.

6. But when he is hindered by sufficient
cause, yet will he ever have a good will
and pious intention to communicate ;
and so he shall not be lacking in the fruit
of the Sacrament. For any devout man
is able every day and every hour to draw
near to spiritual communion with Christ
to his soul's health and without hindrance.

354

Nevertheless on certain days and at
the appointed time he ought to receive the
Body and Blood of his Redeemer with
affectionate reverence, and rather to seek
after the praise and honour of God, than
his own comfort. For so often doth he
communicate mystically, and is invisibly
refreshed, as he devoutly calleth to mind
the mystery of Christ's incarnation and
His Passion, and is inflamed with the love
of Him.

7. He who only prepareth himself when
a festival is at hand or custom compelleth,
will too often be unprepared. Blessed
is he who offereth himself to God for a
whole burnt-offering, so often as he
celebrateth or communicateth ! Be not
too slow nor too hurried in thy celebra-
ting, but preserve the good received
custom of those with whom thou livest.
Thou oughtest not to produce weariness
and annoyance in others, but to observe
the received custom, according to the
institution of the elders ; and to minister
to the profit of others rather than to
thine own devotion or feeling.

CHAPTER XL

That the Body and Blood of Christ and
the Holy Scriptures are most necessary
to a faithful soul.

The Voice of the Disciple.

MOST sweet Lord
Jesus, how great is the
blessedness of the devout
soul that feedeth with
Thee in Thy banquet,
where there is set before
it no other food than
Thyself its only Beloved, more to be
desired than all the desires of the heart !
And to me it would verily be sweet
to pour forth my tears in Thy presence

!from the very bottom of my heart, and
with the pious Magdalene to water Thy
feet with my tears. But where is this
devotion ? Where the abundant flowing
of holy tears? Surely in Thy presence
and in the presence of the holy Angels my

356

whole heart ought to burn and to weep
for joy ; for I have Thee in the Sacrament
verily present, although hidden under
other form.

2. For in Thine own Divine brightness,
mine eyes could not endure to behold
Thee, neither could the whole world stand
before the splendour of the glory of Thy
Majesty. In this therefore Thou hast con-
sideration unto my weakness, that Thou
hidest Thyself under the Sacrament. I
verily possess and adore Him whom the
Angels adore in heaven ; I yet for a while
by faith, but they by sight and without a
veil. It is good for me to be content with
the light of true faith, and to walk therein
until the day of eternal brightness dawn,
and the shadows of figures flee away.1
But when that which is perfect is come,
the using of Sacraments shall cease,
because the Blessed in heavenly glory
have no need of Sacramental remedy.
For they rejoice unceasingly in the pre-
sence of God, beholding His glory face to
face, and being changed from glory to
glory 3 of the infinite God, they taste the

1 Cant. ii. 17.

2 2 Cor. iii. 18

357

Word of God made flesh, as He was
in the beginning and remaineth for ever-
lasting.

3. When I think on these wondrous
things, even spiritual comfort whatsoever
it be becometh sore weariness to me ; for
so long as I see not openly my Lord
in His own glory, I count for nothing all
which I behold and hear in the world.
Thou, O God, art my witness that nothing
is able to comfort me, no creature is able
tc give me rest, save Thou, O my God,
whom 1 desire to contemplate everlastingly.
But this is not possible, so long as I
remain in this mortal state. Therefore
ought I to set myself unto great patience,
and submit myself unto Thee in every
desire. For even Thy Saints, O Lord,
who now rejoice with Thee in the king-
dom of heaven, waited for the coming of
Thy glory whilst they lived here, in faith
and great glory. What they believed, that
believe I ; what they hoped, I hope ;
whither they have attained to, thither
through Thy grace hope I to come. I
will walk meanwhile in faith, strengthened
bv the examples of the Saints. I will have

3S8

also holy books for comfort and for a
mirror of life, and above them all Thy
most holy Body and Blood shall be for
me a special remedy and refuge.

4. For two things do I feel to be ex-
ceedingly necessary to me in this life,
without which this miserable life would
be intolerable to me ; being detained in
the prison of this body, I confess that
I need two things, even food and light.
Thou hast therefore given to me who am
so weak, Thy sacred Body and Blood, for
the refreshing of my soul and body, and
hast set Thy Word for a lantern to my feet,1
Without these two I could not properly
live ; for the Word of God is the light of
my soul, and Thy Sacrament the bread
of life. These may also be called the
two tables, placed on this side and on
that, in the treasury of Thy holy Church.
One table is that of the Sacred Altar,
bearing the holy bread, that is the precious
Body and Blood of Christ ; the other is
the table of the Divine Law, containing
holy doctrine, teaching the true faith,
and leading steadfastly onwards even

1 Ps. cxix. 105.

359

to that which is within the veil, where
the Holy of Holies is.

5. Thanks be unto Thee, O Lord Jesus,
Light of Light everlasting, for that table of
holy doctrine which Thou hast furnished
unto us by Thy servants the Prophets and
Apostles and other teachers. Thanks be
to Thee, O Creator and Redeemer of
men, who to make known Thy love to the
whole world hast prepared a great supper,
in which Thou hast set forth for food not
the typical lamb, but Thine own most
Holy Body and Blood ; making all Thy
faithful ones joyful with this holy banquet
and giving them to drink the cup of
salvation, wherein are all the delights of
Paradise, and the holy Angels do feed
with us, but with yet happier sweetness.

6. Oh how great and honourable is the
office of the priests, to whom it is given
to consecrate the Sacrament of the Lord of
majesty with holy words, to bless it with
the lips, to hold it in their hands, to
receive it with their own mouth, and to
administer it to others ! Oh how clean
ought those hands to be, how pure the
mouth, how holy the body, how un-

spotted the heart of the priest, to whom
so often the Author of purity entereth
in ! From the mouth of the priest ought
nought to proceed but what is holy, what
is honest and profitable, because he so
often receiveth the Sacrament of Christ.

7. His eyes ought to be single and
pure, seeing they are wont to look upon
the Body of Christ ; the hands should
be pure and lifted towards heaven, which
are wont to hold within them the Creator
of heaven and earth. To priests is it
specially said in the Law, Be ye holy, for
I the Lord your God am holy. '

8. Assist us with Thy grace, O Al-
mighty God, that we who have taken
upon us the priestly office, may be able
to converse worthily and devoutly with
Thee in all purity and good conscience.
And if we are not able to have our con-
versation in such innocency of life as we
ought, yet grant unto us worthily to
lament the sins which we have committed,
and in the spirit of humility and full
purpose of a good will, to serve Thee
more earnestly for the future.

1 Lev. xix. 2.

361

CHAPTER XII.

That he who is about to communicate with
Christ, ought to prepare himself with
great diligence.

The Voice of the Beloved.

" T

1 AM the Lover of
purity, and Giver of all
sanctity. I seek a pure
heart, and there is the
place of My rest. Pre-
pare for Me the large
upper room furnished,
and / will keep the Passover at thy house
with my disciples.1 If thou wilt that I
come unto thee and abide with thee,
purge out the old leaven? and cleanse the
habitation of thy heart. Shut out the
whole world, and all the throng of sins ;
sit as a sparrow alone upon the house-top?
and think upon thy transgressions with
bitterness of thy soul. For everyone that
loveth prepareth the best and fairest place

for his beloved, because hereby the affec-
tion of him that entertaineth his beloved
is known.

2. " Yet know thou that thou canst not
make sufficient preparation out of the merit
of any action of thine, even though thou
shouldest prepare thyself for a whole year,
and hadst nothing else in thy mind. But
out of My tenderness and grace alone art
thou permitted to draw nigh unto My
table ; as though a beggar were called to
a rich man's dinner, and had no other
recompense to offer him for the benefits
done unto him, but to humble himself and
to give him thanks. Do therefore as much
as lieth in thee, and do it diligently, not
of custom, nor of necessity, but with fear,
reverence, and affection, receive the Body
of thy beloved Lord God, who vouchsafeth
to come unto thee. I am He who hath
called thee ; I commanded it to be done ;
I will supply what is lacking to thee ;
come and receive Me.

3. "When I give the grace of devo-
tion, give thanks unto thy God ; it is not
because thou art worthy, but because I had
mercy on thee. If thou hast not devo-

363

tion, but rather feelest thyself dry, be
instant in prayer, cease not to groan and
knock ; cease not until thou prevail to
obtain some crumb or drop of saving
grace. Thou hast need of Me, I have
no need of thee. Nor dost thou come to
sanctify Me, but I come to sanctify thee
and make thee better. Thou comest that
thou mayest be sanctified by Me, and be
united to Me ; that thou mayest receive
fresh grace, and be kindled anew to
amendment of life. See that thou neglect
not this grace, but prepare thy heart
with all diligence, and receive thy Be-
loved unto thee.

4. " But thou oughtest not only to pre-
pare thyself for devotion before Com-
munion, thou must also keep thyself
with all diligence therein after receiving
the Sacrament ; nor is less watchfulness
needed afterwards, than devout prepara-
tion beforehand : for good watchfulness
afterwards becometh in turn the best pre-
paration for the gaining more grace. For
hereby is a man made entirely indisposed
to good, if he immediately return from
Communion to give himself up to out-

364

ward consolations. Beware of much
speaking; remain in a secret place, and
hold communion with thy God ; for thou
hast Him whom the whole world cannot
take away from thee. I am He to whom
thou oughtest wholly to give thyself ; so
that now thou mayest live not wholly in
thyself, but in Me, free from all anxiety."

CHAPTER XIII.

That the devout soul ought with the whole
INRI.'l! heart to yearn after union with Christ
in the Sacrament.

The Voice of the Disciple.

HO shall grant unto
me, O Lord, that I may
find Thee alone, and
open all my heart unto
Thee, and enjoy Thee as
much as my soul desireth;
and that no man may
henceforth look upon me, nor any crea-
ture move me or have respect unto me,
but Thou alone speak unto me and I unto

365

Thee, even as beloved is wont to speak
unto beloved, and friend to feast with
friend? For this do I pray, this do I
long for, that I may be wholly united
unto Thee, and may withdraw my heart
from all created things, and by means of
Holy Communion and frequent celebra-
tion may learn more and more to relish
heavenly and eternal things. Ah, Lord
God, when shall I be entirely united and
lost in Thee, and altogether forgetful of
myself? Thou in me, and I in Thee-,1
even so grant that we may in like manner
continue together in one.

2. Verily Thou art my Beloved, the
choicest among ten thousand,2 in whom
my soul delighteth to dwell all the days
of her life. Verily Thou art my Peace-
maker, in Whom is perfect peace and true
rest, apart from Whom is labour and
sorrow and infinite misery. Verily Thou
art a God that hidest Thyself, and Thy
counsel is not with the wicked, but Thy
Word is with the humble and the simple.
O how sweet, O Lord, is Thy spirit, who
that Thou mightest manifest Thy sweet-

John XV.

2 Cant. v. 10.

3,66

ness towards Thy children, dost vouch-
safe to refresh them with the bread which
is full of sweetness, which cometh down
from heaven. Verily there is no other
nation so great, which hath its gods
drawing nigh to them, as Thou, our God,
art present imto all Thy faithful ones,1
unto whom for their daily solace, and for
lifting up their heart unto heaven, Thou
givest Thyself for their food and delight.

3. For what other nation is there so
renowned as the Christian people ? Or
what creature is so beloved under heaven
as the devout soul to which God entereth
in, that he may feed it with His glorious
flesh ? O unspeakable grace ! O won-
derful condescension ! O immeasurable
love specially bestowed upon men ! But
what reward shall 1 give unto the Lord
for this grace, for charity so mighty ?
There is nothing which I am able to
present more acceptable than to give my
heart altogether unto God, and to join it
inwardly to Him. Then all my inward
parts shall rejoice, when my soul shall be
perfectly united unto God. Then shall He

' Deut. iv. 7.

Ill

ix.:

367

say unto me, " If thou wilt be with Me, I
will be with thee." And I will answer
Him, '* Vouchsafe, O Lord, to abide with
me, I will gladly be with Thee ; this
is my whole desire, even that my heart
be united unto Thee."

CHAPTER XIV.

Of the fervent desire of certain devout
persons to receive the Body and Blood
of Christ.

The Voice of the Disciple.

0 HO IV great is the
abundance of Thy sweet-
ness, O Lord, which
Thou hast laid up for
them that fear Thee.
When I call to mind
some devout persons who
draw nigh to Thy sacrament, O Lord,
with the deepest devotion and affection,
then very often I am confounded in my-
self and blush for shame, that I approach
Thine altar and table of Holy Communion

ELSJ

368

so carelessly and coldly ; that I remain so
dry and without affection ; that I am not
wholly kindled with love before Thee,
my God, nor so vehemently drawn and
affected as many devout persons have
been, who out of the very earnest desire
of the Communion, and tender affection
of heart, could not refrain from weeping,
but as it were with mouth of heart and
body alike panted inwardly after Thee,
O God, O Fountain of Life, having
no power to appease or satiate their
hunger, save by receiving Thy Body with
all joyfulness and spiritual eagerness.

2. O truly ardent faith of those, be-
coming a very proof of Thy Sacred
Presence ! For they verily know their
Lord in the breaking of bread, whose
heart so ardently burneth within them1
when Jesus walketh with them by the
way. Ah me ! far from me for the most
part is such love and devotion as this, such
vehement love and ardour. Be merci-
ful unto me, O Jesus, good, sweet, and
kind ; and grant unto Thy poor suppliant
to feel sometimes, in Holy Communion,

1 Luke xxiv. 32.

2 B

though it be but a little, the cordial
affection of Thy love, that my faith may
grow stronger; my hope in Thy goodness
increase, 'and my charity, once kindled
within me by the tasting of the heavenly
manna, may never fail.

3. But Thy mercy is able even to grant
me the grace which I long for, and to
visit me most tenderly with the spirit of
fervour when the day of Thy good pleasure
shall come. For, although I burn not
with desire so vehement as theirs who
are specially devout towards Thee, yet,
through Thy grace, I have a desire after
that greatly inflamed desire, praying and
desiring to be made partaker with all
those who so fervently love Thee, and to
be numbered among their holy company.

370

CHAPTER XV.

That the grace of devotion is acquired by
humility and self-denial.

The Voice of the Beloved.

it f~r\

1 HOU oughtest to
seek earnestly the grace
of devotion, to ask it
fervently, to wait for it
patiently and faithfully,
to receive it gratefully,
to preserve it humbly, to
work with it diligently, and to leave to
God the time and manner of heavenly
visitation until it come. Chiefly oughtest
thou to humble thyself when thou feelest
inwardly little or no devotion, yet not to
be too much cast down, nor to grieve out
of measure. God ofttimes giveth in one
short moment what He hath long time
denied ; He sometimes giveth at the end
what at the beginning of prayer He hath
deferred to give.
2. "If grace were always given imme-

•AV

37*

diately, and were at hand at the wish, it
would be hardly bearable to weak man.
Wherefore the grace of devotion is to be
waited for with a good hope and with
humble patience. Yet impute it to thyself
and to thy sins when it is not given, or
when it is mysteriously taken away. It
is sometimes a small thing which hindereth
and hideth grace ; (if indeed that ought
to be called small and not rather great,
which hindereth so great a good) ; but if
thou remove this, be it small or great, and
perfectly overcome it, thou wilt have what
thou hast asked.

3. " For immediately that thou hast given
thyself unto God with all thine heart, and
hast sought neither this nor that according
to thine own will and pleasure, but hast
altogether settled thyself in Him, thou
shalt find thyself united and at peace ;
because nothing shall give thee so sweet
relish and delight, as the good pleasure of
the Divine will. Whosoever therefore
shall have lifted up his will unto God with
singleness of heart, and shall have de-
livered himself from every inordinate love
or dislike of any created thing, he will be

372

the most fit for receiving grace, and worthy
of the gift of devotion. For where the
Lord findeth empty vessels,1 there giveth
He His blessing. And the more perfectly
a man forsaketh things which cannot
profit, and the more he dieth to himself,
the more quickly doth grace come, the
more plentifully doth it enter in, and the
higher doth it lift up the free heart.

4. "Then shall he see, and flow together,
and wonder, and his heart shall be en-
larged within him,2 because the hand of
the Lord is with him, and he hath put
himself wholly in His hand, even for ever.
Lo, thus shall the man be blessed, that
seeketh God with all his heart, and re-
ceiveth not his soul in vain. This man
in receiving the Holy Eucharist obtaineth
the great grace of Divine Union ; because
he hath not regard to his own devotion
and comfort, but, above all devotion and
comfort, to the glory and honour of God."

1 2 Kings iv. 2 Is. Ix. 5.

mm.

373

CHAPTER XVI.

That we ought to lay open our necessities
to Christ and to require His grace.

The Voice of the Disciple.

0 MOST sweet and
loving Lord, whom now

1 devoutly desire to
receive, thou knowest my
infirmity and the neces-
sity which I suffer, in
what evils and vices I lie ;

how often I am weighed down, tempted,
disturbed, and defiled. I come unto Thee
for remedy, I beseech of Thee consolation
and support. I speak unto Thee who
knowest all things, to whom all my secrets
are open, and who alone art able perfectly
to comfort and help me. Thou knowest
what good thing I most stand in need of,
and how poor I am in virtues.

2. Behold, I stand poor and naked before
Thee, requiring grace, and imploring
mercy. Refresh thy hungry suppliant,

kindle my coldness with the fire of Thy
love, illuminate my blindness with the
brightness of Thy presence. Turn thou all
earthly things into bitterness for me, all
grievous and contrary things into patience,
all things worthless and created into con-
tempt and oblivion. Lift up my heart
unto Thee in Heaven, and suffer me not
to wander over the earth. Be Thou alone
sweet unto me from this day forward for
ever, because Thou alone art my meat and
drink, my love and joy, my sweetness and
my whole good.

3. Oh that Thou wouldest altogether by
Thy presence, kindle, consume, and trans-
form me into Thyself; that I may be
made one spirit with Thee, by the grace
of inward union, and the melting of
earnest love ! Suffer me not to go away
from Thee hungry and dry ; but deal mer-
cifully with me, as oftentimes Thou hast
dealt wondrously with Thy saints. What
marvel if I should be wholly kindled from
Th£e, and in myself should utterly fail,
since Thou art fire always burning and
never failing, love purifying the heart and
enlightening the understanding.

375

CHAPTER XVII.

Of fervent love and vehement desire of
receiving Christ.

The Voice of the Disciple.

\V I T H the deepest
devotion and fervent
love, with all affection
and fervour of heart, I
long to receive Thee, O
Lord, even as many
Saints and devout per-
sons have desired Thee in communicating,
who were altogether well pleasing to Thee
by their sanctity of life, and dwelt in all
ardent devotion. O my God, Eternal
Love, my whole Good, Happiness without
measure, I long to receive Thee with
the most vehement desire and becoming
reverence which any Saint ever had or
could have.

2. And although I be unworthy to have
all those feelings of devotion, yet do I
offer Thee the whole affection of my heart,

even as though I alone had all those most
grateful inflamed desires. Yea, also, what-
soever things a pious mind is able to
conceive and long for, all these witn the
deepest veneration and inward fervour do
I offer and present unto Thee. I desire
to reserve nothing unto myself, but freely
and entirely to offer myself and all that I
have unto Thee for a sacrifice. O Lord
my God, my Creator and Redeemer ! with
such affection, reverence, praise, and
honour, with such gratitude, worthiness,
and love, with such faith, hope, and
purity do I desire to receive Thee this
day, as Thy most blessed Mother, the
glorious Virgin Mary, received and de-
sired Thee, when she humbly and de-
voutly answered the Angel who brought
unto her the glad tidings of the mystery
of the Incarnation : Behold the hand-
maid of the Lord ; be it unto me according
to Thy word.1

3. And as Thy blessed forerunner, the
most excellent of Saints, John Baptist,
being full of joy in Thy presence, leapt,
while yet in the womb of his mother, for

* Luke i. 38.

377

joy in the Holy Ghost ; and afterwards
discerning Jesus walking amongst men,
humbled himself exceedingly, and said,
with devout affection, The friend of the
bridegroom, who standeth and hear eth him,
rejoiceth greatly because of the bride-
groom's voice; ' even so I wish to be in-
flamed with great and holy desires, and to
present myself unto Thee with my whole
heart. Whence also, on behalf of myself
and of all commended to me in prayer, I
offer and present unto Thee the jubila-
tions of all devout hearts, their ardent
affections, their mental ecstasies, and
supernatural illuminations and heavenly
visions, with all the virtues and praises
celebrated and to be celebrated by every
creature in heaven and earth ; to the
end that by all Thou mayst worthily be
praised and glorified for ever.

4. Receive my prayers, O Lord my God,
and my desires of giving Thee infinite
praise and unbounded benediction, which,
according to the multitude of Thine un-
speakable greatness, are most justly due
unto Thee. These do I give Thee, and

1 John iii. 29.

378

IVTU

desire to give every day and every
moment ; and with beseechings and affec-
tionate desires I call upon all celestial
spirits and all Thy faithful people to join
with me in rendering Thee thanks and
praises.

5. Let all peoples, nations, and tongues
praise Thee, and magnify Thy holy and
sweet-sounding Name, with highest jubi-
lations and ardent devotion. And let all
who reverently and devoutly celebrate
Thy most high Sacrament, and receive it
with full assurance of faith, be accounted
worthy to find grace and mercy with Thee,
and intercede with all supplication for
me a sinner ; and when they shall have
attained unto their wished-for devotion
and joyous union with Thee, and shall
depart full of comfort and wondrously re-
freshed from Thy holy, heavenly table, let
them vouchsafe to be mindful of me, for
I am poor and needy.

379

&k<

ffl

CHAPTER XVIII.

That a man should not be a curious searcher
of the Sacrament, but a humble imitator
of Christ, submitting his sense to holy
faith.

The Voice of the Beloved.

/~T-\

H O U must take
heed of curious and use-
less searching into this
most profound Sacra-
ment, if thou wilt not be
plunged into the abyss
of doubt. He that is a
searcher of Majesty shall be oppressed by
the glory thereof? God is able to do more
than man can understand. A pious and
humble search after truth is to be allowed,
when it is always ready to be taught,
and striving to walk after the wholesome
opinions of the fathers.

2. "Blessed is the simplicity which
leaveth alone the difficult paths of ques-
tionings, and followeth the plain and firm

1 Prov. xxv. 27, Vulg.

380

steps of God's commandments. Many
have lost devotion whilst they sought to
search into deeper things. Faith is re-
quired of thee, and a sincere life, not
loftiness of intellect, nor deepness in the
mysteries of God. If thou understandest
not nor comprehendest the things which
are beneath thee, how shalt thou compre-
hend those which are above thee ? Sub-
mit thyself unto God, and humble thy
sense to faith, and the light of knowledge
shall be given thee, as shall be profitable
and necessary unto thee.

3. " There are some who are grievously
tempted concerning faith and the Sacra-
ment ; but this is not to be imputed to
themselves but rather to the enemy.
Care not then for this, dispute not with
thine own thoughts, nor make answer to
the doubts which are cast into thee by
the devil ; but believe the words of God,
believe His Saints and Prophets, and the
wicked enemy shall flee from thee. Often
it profiteth much, that the servant of God
endureth such things. For the enemy
tempteth not unbelievers and sinners,
because he already hath secure posses-

Kfl

pen

sion of them ; but he tempteth and
harasseth the faithful and devout by
various means.

4. " Go forward therefore with simple
and undoubting faith, and draw nigh unto
the Sacrament with supplicating reverence.
And whatsoever thou art not enabled to un-
derstand, that commit without anxiety to
Almighty God. God deceiveth thee not ;
he is deceived who believeth too much in
himself. God walketh with the simple,
revealeth Himself to the humble, giveth
understanding to babes, openeth the sense
to pure minds, and hideth grace from the
curious and proud. Human reason is
weak and may be deceived ; but true
faith cannot be deceived.

5. "All reason and natural investigation
ought to follow faith, not to precede, nor
to break it. For faith and love do here
especially take the highest place, and work
in hidden ways in this most holy and ex-
ceeding excellent Sacrament. God who
is eternal and incomprehensible, and of
infinite power, doth great and inscrutable
things in heaven and in earth, and His
wonderful works are past finding out. If

382

the works of God were of such sort that
they might easily be comprehended by
human reason, they should no longer be
called wonderful or unspeakable.

THE END.

383

PRINTED BY BAU.ANTYNE, HANSON AND CO
EDINBURGH AND LONDON

UNIVERSITY OF CALIFORNIA LIBRARY
BERKELEY

Return to desk from which borrowed.
This book is DUE on the last date stamped below.

LIBRARY US

JAN 30 '62 B
REC'D LD
jAN 2 4 1962

LD 21-100m-9,'48(B399sl6)476

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